■ 


LIBRARY 

OF  THE 

University  of  California. 

Mrs.  SARAH  P.  WALSWORTH. 

Received  October,  1894. 
Accessions  No. SXj:>^ty^.      Class  No. 


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EXPOSITION  OF  PSALM  CXIX: 


AS   ILLUSTRATIVE   OP   THE 


CHARACTER  AND  EXERCISES 


CHRISTIAN    EXPERIENCE 


9   •    ':  •>  (i 
BT  THE 

REV.  CHARLES  MIDGES.  M.A. 

VICAR   OF   OLD  NEWTON,   SUFFOLK. 

AUTHOR  OF   "exposition  OF  PROVERBS,"   "CHRISTIAN  MINISTRY,"  "MEMOIR   O 
MARY  JANE   GRAHAM,"   ETC. 


FROM  THE  SEVENTEENTH  LONDON  EDITION. 


Of  Xtta       N^^ 


JITBRSItT] 

NE 


ROBERT    CARTER    <fc    BROTHERS, 

No.    285    BROADWAY. 

1850. 


-^7 


Sli^^ 


R.  CBAionKA.u"ii  Power  PrMt 
119  Fulton  Streot. 


PREFACE. 


BS/4SO 

.5  7 


A  CONSIDERABLE  portion  of  the  Sacred  Volume  (as  the  Books  of  Psalms 
and  Canticles  in  the  Old  Testament,  and  a  large  part  of  the  several  Epis- 
tles in  the  New  Testament)  is  occupied  with  the  interesting  subject  of 
Christian  Experience ;  and  exhibits  its  character,  under  different  dispen- 
sations of  religion,  and  diversified  with  an  endless  variety  of  circumstan- 
ces, as  ever  essentially  the  same.  As  the  same  features  of  countenance 
and  elevation  of  stature  have  always  marked  the  human  species  in  the 
midst  of  the  creation  of  God  ;  so  an  identity  of  feature  and  "  measure  of 
the  stature  of  the  fulness  of  Christ "  has,  in  all  ages,  and  under  every 
shade  of  outward  difference,  distinguished  the  family  of  God  as  "  the 
people  that  should  dwell  alone,  and  should  not  be  reckoned  among  the 
nations."^  This  indeed  was  to  have  been  expected.  Human  nature  has 
undergone  no  change  since  the  fall.  In  its  unrenewed  state  it  is  still 
captivated  in  the  same  chains  of  sin ;  and,  when  renewed,  it  is  under  the 
influence  of  the  same  Spirit  of  grace.  "  That  which  is  born  of  the  flesh 
is  flesh ;  and  that  which  is  born  of  the  Spirit  is  spirit.'""  We  might 
therefore  have  conceived,  that  the  modern  believer,  when  employed  in 
tracing  the  records  of  Patriarchal  or  Mosaical  experience,  will  mark  in 
the  infirmities  of  the  ancient  people  of  God  a  picture  of  his  own  heart, 
*'  answering,  as  in  water  face  answereth  to  face  ;^  and  in  comparing  their 
external  exercises  with  his  own,  will  be  ready  to  acknowledge,  "  All 
these  worketh  that  one  and  the  self-same  Spirit,  dividing  to  every  man 
severally  as  he  will."* 

In  this  view,  it  is  the  object  of  this  work  to  exhibit  an  Old  Testament 
believer  in  a  New  Testament  garb,  as  one  "  walking  in  the  same  spirit, 
and  in  the  same  steps  "  with  ourselves ;  and,  in  bringing  his  features  of 
character  to  the  Evangelical  standard,  it  is  presumed,  that  the  correspon- 
dence will  be  found  to  be  complete.  "  Faith  which  worketh  by  love  "' 
— the  fundamental  distinction  of  the  Gospel — pervades  the  whole  man  ; 
with  at  least  an  implied  reference  to  the  one  way  of  access  to  Grod,"  and 
a  distinct  regard  alike  to  the  promises,^  and  to  the  precepts,®  of  Divine 
revelation.  Nor  are  the  workings  of  this  principle  delineated  with  less 
accuracy.  In  all  the  variety  of  Christian  feelings  and  holy  conduct,  we 
observe  its  operations  leading  the  soul  into  communion  with  God,  and 
moulding  every  part  into  a  progressive  conformity  to  his  image.  When 
we  view  the  "  man  after  God's  own  heart  " — taking  God  for  his  portion' 

1  Numbers  xxiii.  9.  2  John  iii.  6.  3  Prov.  xxvii.  19. 

*  1  Cor.  xii.  11.  5  Gal.  v.  6.  «  Verses  41,  88,  132,  135. 

7  Verses  25,  32,  49,  74, 169,  170.      8  Verses  66,  166.      «  Verse  57. 


IV  PREFACE. 

— associating  with  his  people/  and  feeding  upon  his  word ;'  when  we 
mark  his  zeal  for  his  Master's   glory  :^  his  devotedness*  and  self-denial^ 
in  his  Master's  work — when  we  see   him  ever   ready  to  confess   his 
name,'  to  bear  his  reproach,'  and  caring  only  to  answer  it  by  a  more 
steady  adherence  to  his  service* — do  we  not  in  those  lineaments  of  char- 
acter recognize  the  picture  of  one,  who  in  after  times  could  turn  to  the 
churches  of  Christ,  and  say,  "  Wherefore  I  beseech  you,  be  ye  followers 
of  me  ?'"    Or  can  we  recollect  the  Psalmist's  insight  into  the  extent  and 
spirituality  of  the  law  of  God,"  and  his  continual  conflict  with  indwelling 
sin" — awakening  in  him  the  spirit  of  wrestling  prayer,^'  and  confidence  in 
the  God  of  his  salvation'^ — and  not  be  again  forcibly  reminded  of  him, 
who  has  left  upon  record  the  corresponding  history  of  his  own  experience 
— "  We  know  that  the  law  is  spiritual :  but  I  am  carnal,  sold  under  sin  : 
I  was  alive  without  the    law  once;    but  when  the  commandment  came, 
sin  revived,  and  I  died  ;    O  wretched  man  that  I  am  !    who  shall  deliver 
me  from  the  body  of  this  death  ?     I  thank  God,  through  Jesus  Christ  our 
Lord  !'"*  In  short,  let  his  instancy  in  prayer"  and  praise'"  be  remembered 
— his  determined"  and  persevering'®  cultivation  of  heart-religion"  and 
practical  holiness,"  his  hungering  and  thirsting  after  righteousness  ;^'  his 
jealous  fear^'  and  watchful  tenderness''^  against  sin,  and  regard  for  the 
honor  of  his  God  f*  his  yearning  compassion  over  his   fellow-sinners  ;^* 
his  spiritual  taste ;"  his  accurate  discernment ;'"'  the  "  simplicity  "  of  his 
dependence,"*  and  the  godly  "  sincerity  "  of  his  obedience,^^  his  peace  of 
mind  and  stability  of  profession  ;^°  his  sanctified  improvement  of  the  cross  ;" 
his  victory  over  the  world  ;^^  his  acknowledgment  of  the  Lord's  mercy  :" 
his  trials  of  faith  and  patience  ;'*  his  heavenly  liberty  in  the  ways  of  God," 
his  habitual  living  in  his  presence,"  and  under  the  quickening,"  restrain- 
ing," directing,"  and  supporting"  influence  of  his  word — let  these  holy 
exercises  be  considered— either  separately,  or  as  forming  one  admirable  con- 
centration of  Christian  excellence — and  what  do  we  desire  more  to  com- 
plete the  portrait  of  a  finished  servant  of  God  upon  the  Divine  model  ?    Is 
not  this  a  visible  demonstration  of  the  power  of  the  word,  in  "  perfecting 
the  man  of  God  and  furnishing  him  thoroughly  unto  all  good  works  ?"*' 

Having  explained  the  Evangelical  character  of  this  Psalm,  we  may 
notice  its  peculiar  adaptation  to  Christian  experience.  It  may  be  con- 
sidered as  the  journal  of  one,  who  was  deeply  taught  in  the  things  of 
God — long  practised  in  the  life  and  walk  of  faith.  It  contains  the  anat- 
omy of  experimental  religion — the  interior  lineaments  of  the  family  of 
God.     It  is  given  for  the  use  of  believers  in  all  ages,  as  an  excellent 

»  \eneB  63,  79. 
»  Verse  139. 

«  Verses  45,  46,  115,  172. 
8  Verses  51,  78,  157. 
"  Verses  113,  163. 
"  Rom.  vii.  9,  14,  24,  25. 
17  Versos  5,  36,  80. 
»  Verses  106,  167,  168. 
»  Verse  161. 
»  Verses  53,  136,  158. 
87  Verses  98—100,  104,  129,  1 
»  Verses  104,  128. 
w  Verses  14,  36,  72,  127,  162, 
M  Verses  81—83,  107,  123. 
t7  Verses  50  93. 
«•  Verses  92,'  143.  «  2  Tim.  iu.  16,  17, 


2  Verses  47,  48,  97,  111. 

4  Verse  38. 

6  Verse  62. 

7  Verses  23,  69,  87, 

»  1  Cor.  iv.  16. 

w  Verse  96. 

"  Verses  25,  28. 

J3  Verses  114,  176. 

»5  Verses  145—149. 

»«  Verse  164. 

w  Ver8e8  44,  102,  112. 

»9  Verses  30—32,  59,  & 

21  Verses  20,  40,  131,  1/4. 

23  Verses  11,  37,  133. 

24  Verse  39. 

2«  Verses  103,  140. 

130. 

28  Verses  8,  10,86,116,117. 

»  Verse  165. 

31  Verses  67,  71,  75. 

33  Verses  64,  65,  68. 

»5  Verses  32,  45. 

3«  Verse  168. 

»  Verse  101. 

>•  Verses  9,  24,  30,  105. 

PREFACE.  y 

touchstone  of  vital  godliness — a  touchstone  which  appears  especially- 
needful  in  this  day  of  profession ;  not — as  warranting  our  confidence  in 
the  Saviour,  or  as  constituting  in  any  measure  pur  ground  of  acceptance 
with  God :  but  as  exciting  us  to  "  give  diligence  to  make  our  calling 
and  election  sure,"^  and  quicken  our  sluggish  steps  in  the  path  of  self- 
denying  obedience.  The  Writer  is  free  to  confess,  that  his  main  design 
in  the  study  of  this  Psalm  was  to  furnish  a  correct  standard  of  Evangel- 
ical sincerity  for  the  habitual  scrutiny  of  his  own  heart ;  and  if,  in  the 
course  of  this  Exposition,  any  suggestion  should  be  thrown  out,  to  call 
the  attention  of  his  fellow-christians  to  this  most  important,  but  alas !  too 
much  neglected,  duty,  he  will  have  reason  to  "  rejoice  in  the  day  of 
Christ,  that  he  has  not  run  in  vain,  neither  labored  in  vain.""  Never 
let  it  be  supposed,  that  a  diligent,  prayerful,  probing  examination  of  the 
"chambers  of  imagery,"  "  gendereth  unto  bondage."  Invariably  will  it 
be  found  to  establish  the  enjoyment  of  Scriptural  assurance.  "  Hereby^ 
we  know  that  we  are  of  the  truth,  and  shall  assure  our  hearts  before 
him."'  As  therefore  the  preceptive  part  of  the  gospel  thus  becomes 
our  guide  in  the  happy  path  of  filial  obedience,  our  beloved  rule  of  duty, 
and  the  standard  of  our  daily  progress :  we  shall  learn  in  the  use  of  it  to 
depend  more  entirely  upon  the  Saviour;  fresh  energy  will  be  put  into 
Our  prayers ;  and  the  promises  of  pardon  and  grace  will  be  doubly  pre- 
cious to  our  souls. 

These  views  of  the  Divine  life  cannot  be  found  unfriendly  to  the  best 
happiness  of  mankind.  The  Psalm  opens  with  a  most  inviting  picture 
of  blessedness,  and  describes  throughout  the  feelings  of  one,  encompassed 
indeed  with  trials  superadded  to  the  common  lot  of  men,  but  yet  evidently 
in  possession  of  a  satisfying  portion — of  a  "joy,  with  which  a  stranger 
does  not  intermeddle."*  Of  those,  therefore,  who  would  affix  the  stigma 
of  melancholy  to  evangelical  religion,  we  are  constrained  to  remark,  that 
they  "  understand  neither  what  they  say,  nor  whereof  they  affirm."* 
The  children  of  Edom  have  never  tasted  the  "  clusters  of  Canaan,"  and 
cannot  therefore  form  any  just  estimate  of  that  goodly  land.  They  that 
have  spied  the  land  can  bring  a  good  report  of  it,  and  tell  them,  "  Surely 
it  floweth  with  milk  and  honey,  and  this  is  the  fruit  of  it."®  "  The  work 
of  righteousness  is  peace ;  and  the  effect  of  righteousness,  quietness  and 
assurance  for  ever."^ 

The  structure  of  this  Psalm  is  peculiar — divided  into  twenty-two  parts 
— agreeing  with  the  number  of  the  letters  of  the  Hebrew  Alphabet — 
each  part,  and  its  several  verses,  beginning  with  the  corresponding  letter 

1  2  Peter  i.  10. 

2  '  I  know  of  no  other  part  of  the  Holy  Scriptures'  (remarks  a  profound  divine)  '  where 
the  nature  and  evidences  of  true  and  sincere  godliness  are  so  fully  and  largely  insisted 
on  and  delineated  as  in  the  1 19th  Psalm.  The  Psalmist  declares  his  design  in  the  first 
verses  of  the  Psalm,  keeps  his  eye  on  it  all  along,  and  pursues  it  to  the  end.  The  excel- 
lence of  holiness  is  represented  as  the  immediate  object  of  a  spiritual  taste  and  delight. 
God's  law — that  grand  expression  and  emanation  of  the  holiness  of  God's  nature,  and 
prescription  of  holiness  to  the  creature — is  all  along  represented  as  the  great  object  of 
the  love,  the  complacence,  and  the  rejoicing  of  the  gracious  nature,  which  prizes  God's 
commandments  "  above  gold,  yea,  the  finest  gold  ;  and  to  which  they  are  "  sweeter 
than  the  honey  and  the  honey-comb.'  " — Edwards  on  Religious  Affections^  part  iii.  sect, 
iii.  '  The  ordinary  and  serious  breathing  of  my  soul'  (observes  a  deeply  spiritual 
thinker,)  '  is  such  as  that  of  the  Psalmist  throughout  the  119th  Psalm.' — Halyburion^a 
Life. 

3  John  iii.  9,  with  18,  20,  21.  *  Proverbs  xiv.  10.  5  i  Timothy  i,  7. 

*  Numbers  xiii.  27.  "^  Isaiah  xxii.  17. 


VI  PREFACE. 

of  the  Alphabet.^  The  whole  Psalm  is  in  the  form  of  an  ejaculatory  ad- 
dress,  with  the  exception  of  the  first  three  verses,  which  may  almost  be 
considered  as  the  preface  to  the  whole,  and  one  other  verse  in  the  course 
of  it,  where  the  man  of  God  rebukes  the  ungodly  from  his  presence,  as 
if  intruding  into  his  "  hiding-place,"  and  interrupting  his  communion 
with  his  God,'  It  is  not  always  easy  to  trace  the  connection  between 
the  several  verses ;  at  least  not  beyond  the  several  divisions  of  the  Psalm. 
Probably  nothing  more  was  intended,  than  the  record  of  the  exercises  of 
his  own  heart  at  different  periods,  and  under  different  circumstances. 
If,  however,  they  are  not  links  on  the  same  chain,  in  continuous  and  un- 
broken dependence — they  may  at  least  be  considered  as  pearls  upon  one 
string,  of  equal  though  independent  value.  The  prominent  character- 
istic of  the  Psalm  is  a  love  for  the  word  of  God,  which  is  brought  before 
us  under  no  less  than  ten  different  names,*  referring  to  some  latent  and 
distinguishing  properties  of  the  divine  word,  whose  manifold  excellencies 
and  perfections  are  thus  illustrated  with  much  elegant  variety  of  dic- 
tion.* In  many  instances,  however,  the  several  terms  appear  to  have 
been  varied,  to  adapt  themselves  to  the  metre ;  while,  perhaps,  at  other 
times  they  may  be  promiscuously  used  for  the  whole  revelation  of  God;* 
that  the  view  of  its  inexhaustible  fulness  might  thus  conciliate  a  more  at- 
tentive regard  to  its  authority ;  and  might  add  fresh  strength  to  the  obli- 
gation  to  read,  believe,  love,  and  live  in  it. 

If  the  Writer  may  be  permitted  to  suggest  the  method  in  which  this 
Exposition  may  be  best  studied  to  advantage,  he  would  beg  to  refer  to 
the  advice  of  the  excellent  Philip  Henry  to  his  children — that  they 
should  '  take  a  verse  of  Psalm  cxix.  every  morning  to  meditate  upon, 
and  so  go  over  the  Psalm  twice  in  a  year :'  '  and  that ' — said  he — '  will 
bring  you  to  be  in  love  with  all  the  rest  of  the  Scripture. '•  The  writer 
does  not  presume  to  suppose,  that  this  superficial  sketch  will  supply  food 
for  meditation  year  after  year.  Yet  he  ventures  to  hope,  that  it  may 
have  its  use,  in  directing  the  attention  from  time  to  time  to  a  most  pre- 
cious portion  of  Holy  Writ ;  which,  however  unfruitful  it  may  have 
proved  to  the  undiscerning  mind,  will  be  found  by  the  serious  and  intel- 


'  Intt'lligiraus  idco  per  literas  Hebrseorum,  Psalmum  hunc  esse  digestum,  ut  homo 
noflter,  tanquam  parvulus,  et  ab  infantift,  per  literarum  elementa  formatus,  quibus  setas 
pucrilis  assucvit,  usque  ad  maturitatem  virtutis  exerceat. — Ambrose. 

2  Verse  115,  with  113,  114. 

'  Such  as  way,  law,  judgments,  words,  statutes,  commandments,  precepts,  testimo- 
nies, righteousness,  truth. 

*  Rev.  T.  H.  Home's  Introduction  to  Scripture,  vol.  ii.  536. 

'  As  a  proof  of  the  promiscuous  and  extended  appUcation  of  those  terms,  whose  defi- 
nite sense  is  restricted  to  particular  parts  of  revelation — we  may  mark  the  use  of  the 
won!  •'  law"  applied  by  our  Saviour  to  quotations  from  the  book  of  Psalms.  Compare 
John  IV.  25,  with  Psalm  xxxv.  16:  Ixix.  4;  also  John  x.  34,  with  Psalm  Ixxiii.  6. 
•  Under  this  word — "law" — Calvin  observes — 'there  is  no  doubt,  but  that  David  com- 
prchrndod  the  sum  of  all  the  doctrine,  which  God  gave  to  hb  church,"  Sermons  on 
Psalm  cxix.  verse  153.     Comjiare  Psalm  lix.  7,  margin. 

«  P.  Henry's  Life,  William's  Edition,  p.  247.  In  conformity  with  this  rule,  we  find 
his  godly  daughter  writing  thus  in  her  diary: — 1687,  8,  March  9,  Friday  morning.  I 
have  been  of  late  taking  some  pains  to  learn  by  heart  Psalm  cxix.  and  havp  made  some 
pvogrcM  therein.'  p:xtracte<l  from  Mrs.  Savage's  MSS.  in  P.  Henry's  Life — Ditto. 
Ai  an  iIlu.stration  of  the  view  given  by  this  excellent  man  of  the  importance  of  this 
Psalm,  an  Ind*  i  is  added  to  this  work  of  the  several  matters  more  or  less  touched  upon ; 
to  which,  as  well  as  to  the  texts  referred  to  throughout  the  work,  the  reader's  attention 
b  invited. 


PREFACE.  VIJ 

ligent  reader  to  be  "  profitable  for  doctrine,  for  reproof,  for  correction, 
for  instruction,  in  righteousness."! 

The  composition  of  this  work  has  been  diversified,  with  as  much  va- 
riety as  the  nature  of  the  subject  would  allow.  The  descriptive  charac- 
ter of  the  book  will  be  found  to  be  interspersed  with  matter  of  discussion, 
personal  address,  hints  for  self-inquiry,  and  occasional  supplication,  with 
the  earnest  endeavor  to  cast  the  mind  into  a  meditative,  self-scrutinizing, 
devotional  frame,  in  which  the  new  creature  is  strengthened,  and  in- 
creases, and  goes  on  to  perfection.  Such,  however,  as  the  work  is,  the 
Writer  would  commend  it  to  the  gracious  consideration  of  the  great  Head 
of  the  Church :  imploring  pardon  for  what  in  it  may  be  his  own,  and  a 
blessing  on  what  may  be  traced  to  a  purer  source : — and  in  giving  both 
the  pardon  and  the  blessing,  may  his  holy  name  be  abundantly  glorified.* 

1  2  Tim.  iii.  16.  Luther  professed  that  he  prized  this  Psalm  so  highly,  that  he  would 
not  take  the  whole  world  in  exchange  for  one  leaf  of  it.  Bishop  Cowper  sweetly  calls  it 
— *  a  Holy  Alphabet — so  plain  that  children  may  understand  it — so  nch  and  instructive 
that  the  wisest  and  most  experienced  may  every  day  learn  something  from  it.'  Added 
to  this  and  other  testimonies  before  given,  we  give  the  remarks  of  a  deeply  experimental 
and  solid  divine: — '  I  am  now,'  writes  the  Rev.  H.  Venn  to  one  of  his  correspondents — 
'upon  the  point  of  expounding  the  ll9th  Psalm,  which  I  never  did  go  through;  yet  I 
know  not  any  part  of  Scripture  much  more  profitable.  In  that  Psalm,  the  whole  inner 
man  is  delineated,  and  the  .several  changing  frames  of  our  poor  hearts,  and  the  several 
blessed  motions  and  inspirations  of  the  Holy  Spirit  are  touched  in  a  very  affecting  man- 
ner.    This  is  the  Psalm  I  have  often  had  recourse  to,  when  I  could  find  no  spirit  of 

Erayer  in  my  own  heart,  and  at  length  the  fire  was  kindled,  and  I  could  pray.  What 
as  been  your  experience  regarding  this  extraordinary  Psalm  1  I  know  you  do  not  read 
the  Scriptures  idly,  and  without  self-application.  Have  you  not  found  it  pleasant  and 
nourishing  to  your  soul,  and  fastening  upon  your  mind.' — (Life  and  Correspondence,  p. 
410.)  Identical  with  this  representation  was  the  use  and  blessing  which  H.  Martyn 
found  in  this  Psalm, — '  found  some  devotion  in  learning  some  of  119th  Psalm. — In  the 
evening  grew  better  by  reading  Psalm  119,  which  generally  brings  me  into  a  spiritual 
frame  of  mind.  My  mind  was  beginning  to  sink  into  discontent  at  my  unprofitable- 
ness ;  but  by  reatling  some  of  Psalm  119,  and  prayer,  I  recovered.'  Again  in  a  fretful 
frame — '  It  was  not  till  I  learnt  some  of  Psalm  1 19  that  I  could  return  to  a  proper  spirit. 
Again— 'the  119th  Psalm  was  very  solemnizing.' — See  his  interesting  Journals,  just 
published,  vol.  i.  pp.  75,  114,  118,  175,  193,  194. 

2  Domine  Deus,  qusecunque  dixi  de  tuo,  agnoscant  et  tui.  Siqua  de  meo,  et  tu  ig- 
nosce  et  tui. — August.  Lib.  15,  de  Trin. 

Old  Newton  Vicarage, 
July  aOth,  1827. 


PREFACE  TO  THE  SIXTEENTH  EDITION. 


The  Writer  gratefully  acknowledges  the  kind  indulgence,  with  which 
his  work  has  been  received  by  the  Church  of  Christ .  Oh !  may  his 
God  and  Saviour  have  all  the  glory,  while  he  is  humbled  in  thankfulness 
for  the  high  privilege  of  leading  his  fellow-sinners  into  the  "ways  of 
pleasantness  and  peace,"  and  of  ministering  to  the  spiritual  edification 
of  the  family  of  God  ! 

He  has  once  more  carefully  revised  the  work,  and  trusts  that  he  has 
been  enabled  to  give  increased  perspicuity  to  the  style,  and  a  deeper 
moulding  of  evangelical  statement  to  the  matter.  He  has  desired,  that 
every  page  should  be  lighted  up  with  the  beam  of  the  "  Sun  of  Righteous- 
ness," who  is  the  glory  of  the  Revelation  of  God — the  Christian's  "  All  in 
all."  He  has  endeavored  to  illustrate  true  religion,  as  the  work  of  the 
Divine  Spirit,  grounded  on  the  knowledge  of  Christ,  advancing  in  commun- 
ion  with  Him,  and  completed  in  the  enjoyment  of  Him,  and  of  the  Father 
by  him.  He  has  also  aimed  to  elevate  the  standard  of  Christian  privi- 
lege, as  flowing  immediately  from  Him :  by  giving  such  a  Scriptural 
statement  of  the  doctrine  of  assurance,  as  may  quicken  the  slothful  to 
greater  diligence  in  their  holy  profession,  and  at  the  same  time  encour- 
age the  weak  and  fearful  to  a  clearer  apprehension  of  their  present  sal- 
vation. 

The  work  has  been  recently  translated  into  German  under  the  kind 
patronage  of  her  Majesty  the  Queen  Dowager.  The  Writer  requests 
the  prayers  of  his  Readers,  that  this  new  channel  of  usefulness  may  be 
abundantly  blessed  for  the  grand  object  of  extending  the  influence  of 
vital  religion  throughout  the  churches. 

Old  Newton  Vicarage, 
October  12,  1842. 


AI  EXPOSITIOI  OF  PSALM  CXIX. 

PART    I. 

1.  Blessed  are  the  undejiled  in  the  way,  who  walk  in  the  law  of  the  Lord. 

This  most  interesting  and  instructive  Psalm,  like  the  Psalter  it- 
self, '  opens  with  a  beatitude  for  our  comfort  and  encouragement, 
directing  us  immediately  to  that  happiness,  which  all  mankind  in 
different  ways  are  seeking  and  inquiring  after.  All  would  secure 
themselves  from  the  incursions  of  misery ;  but  all  do  not  consider 
that  misery  is  the  offspring  of  sin,  from  which  therefore  it  is  neces- 
sary to  be  delivered  and  preserved,  in  order  to  become  happy  or 
''blessed."'' 

The  undejiled  character  described  in  this  verse  marks,  in  an 
evangelical  sense,  "  an  Israelite  indeed,  in  whom  is  no  guile"^ — not 
one  who  is  without  sin,  but  one  w^ho  in  the  sincerity  of  his  heart 
can  say — "  that  which  I  do  I  allow  not."^  As  his  way  is,  so  is  his 
"  waW — "  in  the  law  of  the  Lord.''''  He  is  "  strengthened  in  the 
Lord,  and  he  walks  up  and  down  in  his  name"^ — his  "  ears  hear- 
ing a  word  behind  him,  saying — this  is  the  way,  walk  ye  in  it — 
when  he  is  turning  to  the  right  hand  or  to  the  left/'^  And  if  the 
pardon  of  sin,  imputation  of  righteousness,*  the  communion  of 
saints,  and  a  sense  of  acceptance  with  God  ;^ — if  protection  in  prov- 
idence and  grace,^  and,  finally  and  for  ever,  the  beatific  vision,^ 
are  the  sealed  privileges  of  his  upright  people,  then  there  can  be  no 
doubt,  that  ''blessed  are  the  undefiled  in  the  way.''  And  if  tem- 
poral prosperity,^"  spiritual  renovation  and  fruitfulness,^^  increasing 
illumination, ^2  intercourse  with  the  Saviour, ^^  peace  within,^*  and, 
throughout  eternity,  a  right  to  the  tree  of  life,  ^^  are  privileges  of  in- 
calculable value  ;  then  surely  "  the  walk  in  the  law  of  the  Lord!'' 
is  "  the  path  of  pleasantness  and  peace."     "  Truly" — indeed  may 

1  Bp.  Home  on  Psalm  i.  1.  2  John  i,  47.    Comp.  Acts  xxiv.  16. 

3  Rom.  vii.  15.  ■*  Zech.  x.  12.  6  isa.  xxx.  21. 

6  Ps.  ixxii.  1,  2,  with  Rom.  iv.  6—8.    ?  1  John  i.  7.    ^  2  Chron.  xvi.  9.    Job  i.  8,  10. 
9  Matt.  V.  8,  10  Joshua  i.  7,  8.     1  Tim.  iv.  8.    2  Chron.  xvii.  4,  5. 

"  Ps.  i.  2,  3.  12  John  vii.  17.  13  lb.  xiv.  23;  xv.  14,  15. 

"  Ver.  163.    Gal.  vi.  16.      Isa.  xxxiL  17.  is  Rev.  xxii.  14. 


10  EXPOSITION    OF    PSALM    CXIX. 

we  say — "  God  is  good  to  Israel,  even  to  such  as  are  of  a  clean 
heart." » 

But  let  each  of  us  ask — What  is  the  "  way"  of  my  heart  with 
God?  Is  it  always  an  ^^undefiled  way 7^^  Is  "iniquity"  never 
"  regarded  in  the  heart  ?"  Is  all  that  God  hates  habitually  lamented, 
abhorred,  forsaken  ?  "  Search  me,  O  God,  and  know  my  heart : 
try  me,  and  know  my  thoughts ;  and  see  if  there  be  any  wicked 
way  in  me,  and  lead  me  in  the  way  everlasting." ^ 

Again — What  is  my  "  walk  ?"  Is  it  from  the  living  principle 
of  union  with  Christ?  This  is  the  direct — the  only  source  of 
spiritual  life.  We  are  first  quickened  in  him.  Then  we  walk  in 
him  and  after  him.  Oh !  that  this  my  walk  may  be  steady,  con- 
sistent, advancing !  Oh  !  that  I  may  be  ever  listening  to  my  Fa- 
ther's voice — "  I  am  the  Almighty  God ;  walk  before  me,  and  be 
thou  perfect !"' 

Is  there  not  enough  of  defilement  in  the  most  "  undefiled  way^^ 
and  enough  of  inconsistency  in  the  most  consistent  "  waW  to  en- 
dear to  us  the  gracious  declaration  of  the  gospel — "  If  any  man 
sin,  we  have  an  advocate  with  the  Father,  Jesus  Christ  the  Right- 
eous?"* 

2.  Blessed  are  they  that  keep  his  testimonies,  and  that  seek  him  ivith  the  whole 

heart. 

The  "testimony"  in  the  singular  number,  usually  denotes  the 
whole  canon  of  the  inspired  waitings — the  revelation  of  the  will  of 
God  to  mankind — the  standard  of  their  faith.^  "  Testimonies^^ 
appear  chiefly,  to  mark  the  preceptive  part  of  Scripture* — that  part, 
in  which  tliis  man  of  God  always  found  his  spiritual  delight  and 
perfect  freedom.  Mark  his  language  :  "  /  have  rejoiced  in  the  way 
of  thy  testimonies^  as  m,uch  as  in  all  riches.  Thy  testimonies 
have  I  taken  as  an  heritage  for  ever  ;  for  they  are  the  rejoicing 
of  my  heart."''  Not  however  that  this  blessedness  belongs  to  the 
mere  outward  act  of  obedience ;«  but  rather  to  that  practical  habit 
of  mind,  which  seeks  to  know  the  will  of  God  in  order  to  ^^  keep" 
it.  This  habit  is  under  the  influence  of  the  promise  of  God — "  I 
will  put  my  Spirit  within  you,  and  cause  you  to  walk  in  my  stat- 
utes, and  ye  shall  keep  my  judgments  and  do  them."^  And  in 
thus  ^^  keeping  the  testimonies  of  God  "  the  believer  maintains  the 
character  of  one  that  "  seeks  him  with  the  whole  heart?^ 

Oh  !  how  many  seek,  and  seek  in  vain,  for  no  other  reason,  than 
because  they  do  not  ^^seek  him  with  the  whole  heart  T  The 
worldling's  "heart  is  divided;  now  shall  he  be  found  faulty ."»'> 
The  professor  "  with  his  mouth  shows  much  love ;  but  his  heart 
goeth  after  liis  covetousness.""  The  backslider  "/m/A  not  turned 
unto  me  with  his  whole  heart,  but  feignedly,  saith  the  Lord."'' 

>  Psalm  Ixxiii.  1.  «  Psalm  cxxxix.  23,  24.  3  Gen.  xvii.  1. 

«lJohnii.  1.  »  Comp.  Isa.  viu.  20.  e  Verse  138. 

'  VpTses  14,  1 1 1.  •  Treasure  up  his  testimonies — Bp.  Horsley. 

»  Ezek.  xxxTi.  27.  »•  Hos.  x.  2.  "  Eiek.  xxxiii.  31. 

»*  Jer.  iii.  10. 


VERSE    4.  11 

The  faithful,  upright  believer  alone  brings  his  heart,  his  whole 
hearty  to  the  Lord — "When  thou  saidst — Seek  ye  my  face,  my 
heart  said  unto  thee — Thy  face.  Lord,  will  I  seek."*  For  he  only 
has  found  an  object  that  attracts  and  fills  his  whole  heart — and  if 
he  had  a  thousand  hearts,  would  attract  and  fill  them  all.  He  has 
found  his  way  to  God  by  faith  in  Jesus.  In  that  way  he  continues 
to  seek.  His  whole  heart  is  engaged  to  know  and  love  more  and 
more.  Here  alone  the  blessing  is  enjoyed,  and  the  promise  made 
good — "  Ye  shall  seek  me,  and  find  me,  when  ye  shall  search  for 
me  with  all  your  heart.^^* 

But  let  me  not  shrink  from  the  question — Do  I  ^''keep  his  testi- 
monies'^  from  constraint  or  from  love?  Surely  when  I  consider 
my  own  natural  aversion  and  enmity  to  the  law  of  God,  and  the 
danger  of  self-deception  in  the  external  service  of  the  Lord,  I  have 
much  need  to  pray — "  Incline  my  heart  to  thy  testimonies.  Give 
m,e  imder standing — save  me,  and  I  shall  keep  thy  testimonies. ^^^ 
And  if  they  are  blessed,  who  seek  the  Lord  with  their  whole  heart, 
how  am  I  seeking  him  }  Alas  !  with  how  much  distraction  ;  with 
how  little  heart-work !  Oh  !  let  me  "  seek  his  strength"  in  order 
to  "  seek  his  face."* 

Lord  !  search — teach — incline — uphold  me.  Help  me  to  plead 
thy  gracious  promise — "I  will  give  them  an  heart  to  know  me, 
that  I  am  the  Lord ;  and  they  shall  be  my  people,  and  I  will  be 
their  God :  for  they  shall  return  unto  me  with  their  whole  heart."^ 

3.   They  also  do  no  iniquity ;  they  walk  in  his  ways. 

This  was  not  their  character  from  their  birth.  Once  they  were 
doing  nothing  but  iniquity.  It  was  without  mixture,  without 
cessation — from  the  fountain-head.*  Now  it  is  written  of  them — 
"  they  do  no  iniquity.''^  Once  they  walked,  even  as  others,'  in  the 
way  of  their  own  hearts — "  enemies  to  God  by  wicked  works." 
Now  "  they  walk  in  his  waysP  They  are  "  new  creatures  in 
Christ ;  old  things  are  passed  away  ;  behold !  all  things  are  be- 
come new."^  This  is  their  highly-privileged  state — "  Sin  shall  not 
have  dominion  over  them :  for  they  are  not  under  the  law,  but  un- 
der grace."^  They  are  "  born  of  God,  and  they  cannot  commit 
sin :  for  their  seed  remaineth  in  them,  and  they  cannot  sin,  be- 
cause they  are  born  of  God."*°  Their  hatred  and  resistance  of  sin 
are  therefore  now  as  instinctive,  as  was  their  former  enmity  and 
opposition  to  God.  Not  indeed  that  the  people  of  God  are  as  "  the 
saints  made  perfect,"  who  "  do  no  inquity.^^     This  is  a  dream  of 

1  Psalm  xxvii.  8,  2  Jer.  xxix.  13.  3  Verses  36,  125,  145. 

*  Ps.  cv.  4.  5  Jer.  xxiv.  7. 

*  "  Every  imagination  of  the  thoughts  of  the  heart  is  evil — only  evil — continually." 
And  this  "God  saw" — before  whom  "all  things  are  naked  and  open" — who  searcheth 
the  heart,  and  therefore  cannot  be  mistaken.     Gen.  vi.  5. 

But  lest  we  should  conceive  this  to  be  the  picture  of  some  generation  of  so  peculiarly 
aggravated  a  character,  that  the  awful  demonstration  of  his  wrath  could  no  longer  be 
restrained,  this  testimony  is  repeated  by  the  same  Omniscient  Judge,  immediately  subse- 
quent to  the  flood,  (Gen.  viii.  21,)  and  confirmed  by  him  in  many  express  declarations, 
Jer.  xvii.  9,  10.    Matt.  xv.  19. 

7  Eph.  ii.  2,  3.    Col.  i.  2L       8  2  Cor.  v.  17.       »  Rom.  vi.  14.         w  1  John  iii.  1. 


12  EXPOSITION    OF    PSALM    CXIX. 

perfection — unscriptiual  and  self-deluding.^  The  unceasing  advo- 
cacy of  their  Heavenly  Friend  evidently  supposes  the  indwelling 
power  of  sin,  to  the  termination  of  our  earthly  pilgrimage.  The 
supplication  also  in  the  prayer  of  our  Lord  teaches  them  to  ask  for 
daily  pardon  and  deliverance  from  "  temptation,"  as  for  "  daily 
bread."^  Yes — to  our  shame  be  it  spoken — we  are  sinners  still ; 
yet — praised  be  God  ! — not  "  walking  after  the  course,"  not  "  ful- 
filling the  desires,"  of  sin.  The  acting  of  sin  is  now  like  the  mo- 
tion of  a  stone  upward,  violent  and  unnatural.  If  it  is  not  cast 
out,  it  is  dethroned.  We  are  not,  as  before,  "  its  willing  people," 
but  its  reluctant,  struggling  captives.  It  is  not  "  the  day  of  its 
power." 

And  here  lies  the  holy  liberty  of  the  Gospel — not,  as  some  have 
feigned, — a  liberty  to  "  continue  in  sin,  that  grace  may  abound  ;"* 
but  a  deliverance  from  the  guilt  and  condemnation  of  abhorred, 
resisted,  yet  still  indwelling  sin.  When  our  better  will  hath  cast 
it  off — when  we  can  say  in  the  sight  of  an  heart-searching  God, 
"  What  we  hate,  that  do  we^' — the  responsibility  is  not  ours — "  It 
is  not  we  that  do  it,  but  sin  that  dwelleth  in  us."^  Still  let  us  in- 
quire, is  the  promise  of  deliverance  from  sin  "  sweet  to  us?"«  And 
does  our  successful  resistance  in  the  spiritual  conflict  realize  the 
earnest  of  its  complete  fulfilment  ?  Blessed  Jesus  !  what  do  we 
owe  to  thy  cross  for  the  present  redemption  from  its  guilt  and 
curse,  and  much  more  for  the  blissful  prospect  of  the  glorified  state, 
when  this  hated  guest  shall  be  an  inmate  no  more!''  O  let  us 
take  the  very  print  of  thy  death  into  our  souls  in  the  daily  cruci- 
fixion of  sin.^  Let  us  know  the  "  power  of  thy  resurrection"  in  an 
habitual  "  walk  in  newness  of  life."^ 

4.  Thou  hast  commanded  us  to  keep  thy  precepts  diligently. 

We  have  seen  the  character  of  the  Man  of  God.  Let  us  mark 
the  authority  of  God,  cominanding  him  to  a  diligeiit  obedience. 
The  very  sight  of  the  coinmarid  is  enough  for  him.  He  obeys  for 
the  cominand's  sake,  however  contrary  it  may  be  to  his  own  will. 
But  has  he  any  reason  to  complain  of  the  yoke  ?  Even  under  the 
dispensation  which  "  gendereth  unto  bondage"  most  encouraging 
were  the  obligations  to  obedience — "  that  it  might  be  well  with 
them,  and  with  their  children  for  ever."^  Much  more,  then,  we, 
under  a  dispensation  of  love,  can  never  want  a  motive  for  obe- 
dience !  Let  the  daily  mercies  of  Providence  stir  up  the  question 
-— "  What  shall  1  render  unto  the  Lord?'""  Let  the  far  richer  mer- 
cies of  grace  produce  "  a  living  sacrifice"  to  be  "  presented  to  the 
Lord."*'  Let  "  the  love  of  Christ  constrain  us."'*  Let  the  recollec- 
tion of  the  "  price  with  which  we  were  bought,"  remind  us  of  the 
Lord's  proj^rty  in  us,  and  of  our  obligations  to  "glorify  him  in  our 

»  Comp.  Eccl.  vii.  20,  with  Job  ix.  20.     Phil.  iii.  12.  a  Matt.  vi.  11—13. 

»  Rom.  VI.  1,2.                          i  lb.  vii.  15—20.  5  jb.  vi.  14. 

•  Rev.  XXI.  27.                            ^  Rom.  vi.  G.  «  Phil.  iii.  10.     Rom.  vi.  4,  5. 

»  Drut.  v.  29.    Comp.  Deut.  vi.  17,  18;  xxviii.  1,  2.  Jer.  vii.  23. 

»»  Psalm  cxvi.  13.                      "  Rom.  xii.  1.  w  2  Cor.  v.  14. 


VERSE    5.  18 

body,  and  in  our  spirit,  which  are  his."*  liCt  us  only  "behold  the 
Lamb  of  God  ;"  let  us  hear  his  wrestHng  supplications,  his  deserted 
cry,  his  expiring  agonies — the  price  of  our  redemption ;  and  then 
let  us  ask  ourselves,  Can  we  want  a  motive  ? 

But  what  is  the  scriptural  character  of  Evangehcal  obedience? 
It  is  the  work  of  the  Spirit,  enabling  us  to  "  obey  the  truth."*  It 
is  the  end  of  the  purpose  of  God,  who  "  hath  chosen  us  in  Christ 
before  the  foundation  of  the  world,  that  we  should  he  holy  and 
without  blame  before  him  in  love."^  It  is  the  only  satisfactory 
test  of  our  profession.* 

Then  let  me  begin  my  morning  with  the  inquiry — "  Lord,  what 
wilt  thou  have  me  to  do?"  "  Teach  me  thy  way,  O  Lord  :  I  will 
walk  in  thy  truth :  unite  my  heart  to  fear  thy  name."^  Let  me 
trade  with  all  my  talents  for  thee :  ever  watchful,  that  I  may  be 
employed  in  thy  work  ;  setting  a  guard  upon  my  thoughts,  my 
lips,  my  tempers,  my  pursuits,  that  nothing  may  hinder,  but  rather 
every  thing  may  help  me,  in  keeping  thy  precepts  diligently. 

But  why  do  I  ever  find  the  precepts  to  be  "grievous"  to  me?  Is 
it  not  that  some  indolence  is  indulged  ;  or  some  "  iniquity  regarded 
in  my  heart ;"  or  some  principle  of  unfaithfulness  divides  my  ser- 
vice with  two  masters,  when  I  ought  to  be  "  following  the  Lord 
fully  ?"  Oh !  for  the  spirit  of  "  simplicity  and  godly  sincerity" 
in  the  precepts  of  God.  Oh !  for  that  warm  and  constant  love, 
which  is  the  main-spring  of  devoted  diligence  in  the  service  of  God. 
Oh  !  for  a  larger  supply  of  that  "  wisdom  which  is  from  above," 
and  which  is  "  without  partiality  and  without  hypocrisy  !"« 

5.   O  that  my  ways  were  directed  to  keep  thy  statutes! 

The  Lord  has  indeed  '•'  commanded  us  to  keep  his  preceptsP 
But,  alas  !  where  is  our  power?  Satan  would  make  the  sense  of 
our  weakness  an  excuse  for  indolence.  The  Spirit  of  God  con- 
vinces us  of  it,  as  an  incitement  to  prayer,  and  an  exercise  of  faith. 
If,  reader,  your  heart  is  perfect  with  God,  you  "consent  to  the  law 
that  it  is  good  ;"  you  "  delight  in  it  after  the  inner  man  ;"^  you 
would  not  have  one  jot  or  tittle  altered,  mitigated,  or  repealed,  that 
it  might  be  more  conformed  to  your  own  will,  or  allow  you  more 
liberty  and  self-indulgence  in  the  ways  of  sin.  But  do  you  not 
sigh  to  think,  that  when  you  aim  at  the  perfect  standard  of  holi- 
ness, you  should,  at  your  best  moments,  and  in  your  highest  at- 
tainments, fall  so  far  below  it ;  seeing  indeed  the  way  before  you, 
but  feeling  yourself  without  ability  to  walk  in  it  ?  Then  let  a 
sense  of  your  helplessness  for  the  work  of  the  Lord  lead  you  to  the 
throne  of  grace,  to  pray,  and  watch,  and  wait,  for  the  strengthen- 
ing and  refreshing  influences  of  the  Spirit  of  grace.  Here  let  your 
faith  realize  at  one  and  the  same  view  your  utter  insufficiency,  and 
your  complete  All-sufficiency.^     Here  behold  Him,  who  is  ever  pre- 

1 1  Cor.  vi.  19,  20.  2  1  Peter  i.  22.  3  Eph.  i.  4, 

<  Matt.  xii.  33.    John  xiv.  15,  21.  5  Acts  ix.  6.    Psa]m  Ixxxvi.  11. 

6  James  iii.  17.  7  Rom.  vii.  16,  22,  8  2  Cor.  iiL  5. 


14  EXPOSITION    OF    PSALM    CXIX. 

senting  himself  before  God  as  our  glorious  Head,  receiving  in  him- 
self, according  to  the  good  pleasure  of  the  Father,^  the  full  supply 
for  this  and  every  successive  moment  of  inexpressible  need.  Our 
work  is  not  therefore  left  upon  our  own  hands,  or  wrought  out  at 
our  "  own  charges."  So  long  as  "  He  hath  the  residue  of  the 
Spirit,"*  "  grace"  will  be  found  "  sufficient" — Divine  "  strength  will 
be  made  perfect  in  weakness."  ^  "  Without  him  we  can  do  noth- 
ing."*— "  Through  Him  all  things."^  Even  the  "  worm  Jacob  shall 
thresh  the  mountains,"  when  the  Lord  says — "Fear  not,  I  will 
help  thee."» 

In  connecting  this  verse  with  the  preceding,  how  accurately  is 
the  middle  path  preserved,  equally  distant  from  the  idea  of  self- 
sufficiency  to  ^^  keep  the  Lord's  statutes,^^  and  self-justification  in 
neglecting  them  !  The  first  attempt  to  render  spiritual  obedience 
will  quickly  convince  us  of  our  utter  helplessness.  We  might  as 
soon  create  a  world,  as  create  in  our  hearts  one  pulse  of  spiritual 
life.  And  yet  our  inabihty  does  not  cancel  our  obligation.  Shall 
God  lose  his  right,  because  sin  has  palsied  our  ability  ?  Is  not  a 
drunken  servant  still  under  his  master's  law?  and  is  not  the  sin 
which  prevents  him  from  performing  his  duty,  not  his  excuse,  but 
his  aggravation?  Thus  our  weakness  is  that  of  an  heart,  which 
"  cannot  be  subject  to  the  law  of  God,"  only  because  it  is  "  carnal, 
enmity  against  God."^  The  obligation  therefore  remains  in  full 
force.     Our  inability  is  our  sin,  our  guilt,  and  condemnation. 

What  then  remains  for  us,  but  to  return  the  mandate  to  heaven, 
accompanied  with  an  earnest  prayer,  that  the  Lord  would  write 
upon  our  hearts  those  statutes,  to  which  he  requires  obedience  in 
his  word  ? — "  Thmi  hast  commanded  us  to  keep  thy  statutes  dili- 
gently.^^ We  acknowledge.  Lord,  our  obligation ;  but  we  feel  our 
impotency.  Lord,  help  us  :  we  look  unto  thee,  "  O  that  our  ways 
were  directed  to  keep  thy  statutes !"  "  Give  what  thou  com- 
mandest ;  and  then  command  what  thou  wilt."'  Now,  as  if  to  ex- 
hibit the  fulness  and  suitableness  of  the  promises  of  the  gospel,  the 
commands  and  prayers  are  returned  back  again  from  heaven  with 
promises  of  quickening  and  directing  grace.  Thus  does  the  Lord 
fully  answer  his  end  with  us.  He  did  not  issue  the  commands, 
expecting  that  we  could  turn  our  own  hearts  to  them ;  but  that 
the  conviction  of  our  entire  helplessness  might  cast  us  upon  him, 
who  loves  to  be  sought,  and  never  will  be  thus  sought  in  vain. 
And  indeed  this  is  a  part  of  "  the  mystery  of  godliness,"  that  in 
proportion  as  we  depend  upon  him,  who  is  alike  "  the  Lord  our 
righteousness"  and  our  strength,  our  desires  after  holiness  will  in- 
crease, and  our  prayers  become  more  fervent.     He  who  commands 

»Col.  i.l8,  19.  2Mal.  ii.  15.  3  2  Cor.  xu.  9. 

«  John  XV.  5.  5  Phil.  iv.  13.  «  Isa.  xli.  14,  15. 

t  Rom.  vii,  7.  Compare  Genesis  xxxvii.  4.  John  viii.  43;  v.  40.  2  Peter  ii.  14, — 
where  the  moral  inabihty  is  clearly  traccii  to  the  love  of  sin,  or  the  obstinate  unbelief  of 
the  heart,  and  therefore  is  inexcusable.  The  case  of  the  heathen  is  traced  to  the  same 
wilful  source,  Rom.  i.  2() — 2b. 

8  "  Da  quod  jubes,  ct  jube  quod  vis." — Augustine. 


VERSE    6.  15 

our  duty,  perfectly  knows  our  weakness.  And  he  who  feels  his 
own  weakness  is  fully  encouraged  to  depend  upon  the  power  of 
his  Saviour.  Faith  is  then  the  principle  of  evangeUcal  obedience, 
and  the  promises  of  his  grace  enable  us  for  duty,  at  the  very  time 
that  we  are  commanded  to  it.*  In  this  view  are  brought  together 
the  supreme  authority  of  the  Lawgiver,  the  total  insufficiency  of 
the  creature,  the  full  provisions  of  the  Saviour,  and  the  all-suf- 
ficiency of  "  the  God  of  all  grace."  We  pray  for  what  we  want ; 
we  are  thankful  for  what  we  have ;  we  trust  for  what  is  promised. 
Thus  "  all  is  of  God."  Christ  "  is  the  Alpha  and  the  Omega,  the 
beginning  and  the  end,  the  first  and  the  last."*  Thus  "  grace 
reigns"  triumphant.  The  foundation  is  laid  in  grace,  and  the 
head-stone  will  be  brought  forth  with  shoutings,  crying,  "  Grace, 
grace  unto  it!"^ — The  Saviour's  work  is  finished,  and  Jesus  is 
crowned  Lord  of  all  for  ever. 

6.  Then  shall  I  not  he  ashamed^  when  I  have  respect  unto  all  thy. 
commandments. 

The  Lord  expects  our  obedience  to  be  not  only  "  diligenty'^  but 
universal.  Willingly  to  dispense  with  the  least  of  the  command- 
ments, proves  that  we  have  yet  to  learn  the  spirit  of  acceptable 
obedience.^  Grace  is  given  and  suited  for  all,  no  less  than  for  one 
of  them,  "  that  we  might  walk  worthy  of  the  Lord  unto  all  pleas- 
ing.^^^  One  lust  "  regarded  in  the  heart"  is  sufficient  to  keep  pos- 
session for  the  tyrant,  however  others  may  be  restrained.  Even 
Herod  could  "  do  many  things ;"  and  yet  his  adulterous  wife  cher- 
ished in  his  bosom,  too  plainly  proved  the  sovereignty  of  sin  to  be 
undisturbed.*'  Saul  slew  all  the  Amalekites  hiit  one ;  and  that 
single  exception  to  universal  obedience  marked  his  unsoundness, 
cost  him  the  loss  of  his  throne,  and  brought  him  under  the  awful 
displeasure  of  his  God.''  And  thus  the  corrupt  unmortified  mem- 
ber brings  the  whole  body  to  hell.^  Reserves  are  ihe  canker  upon 
godly  sincerity.  A  secret  indulgence — "  the  rolling  of  the  sweet 
morsel  under  the  tongue" — "  the  part  of  the  price  kept  back"* — 
stamps  our  service  as  a  robbery,  not  as  an  offering.  We  may  be 
free,  sincere,  and  earnest  in  many  parts  of  our  prescribed  duty ; 
but  this  "  root  of  bitterness"  renders  the  whole  an  abomination. 

Sincerity  therefore  must  be  the  stamp  of  my  Christian  profes- 
sion. Though  utterly  unable  to  render  perfect  obedience  to  the 
least  of  the  commandments,  yet  my  desire  and  purpose  will  have 
resj)ect  unto  them  all.  I  shall  no  more  venture  to  break  the  least 
than  the  greatest  of  them ;  much  less  shall  I  ever  think  of  at- 
tempting to  atone  for  the  breach  of  one  by  the  performance  of  the 
rest.  They  are  indeed  many  commandments ;  yet — like  links  in 
a  chain — they  form  but  one  law ;  and  1  know  who  has  said — 
"  Whosoever  shall  keep  the  whole  law,  and  yet  offend  in  one  point, 
he  is  guilty  of  all."*"     However  the  professor  may  confine  his  re- 

*  "  Quod  lex  imperat,  fides  impetrat."         2  Rev.  xxii.  13.  3  Zech.  iv.  7. 

4  Matt.  V.  19.  6  Col.  1.  10.  6  Mark  vi.  18—20.        t  1  Sam.  xv.  32-21. 

8  Mark  ix.  43—48        9  Acts  v.  1,  2.        ^  James  ii.  10,  11. 


16  EXPOSITION    OF    PSALM    CXIX. 

gard  to  the  second  table  (as  if  the  first  were  ceremonial,  or  obso- 
lete, or  the  regulation  of  the  outward  man  was  the  utmost  extent 
of  the  requirement).  I  would  fix  my  eye  with  equal  regard  to  both ; 
yet  specially  marking  any  command  in  either  of  them,  that  may 
appear  most  directly  opposed  to  my  besetting  corruptions.  Thus 
"walking  in  the  fear  of  the  Lord,"  I  may  hope  to  walk  "in  the 
comfort  of  the  Holy  Ghost  ;"^  and  "  hereby  shall  I  know  that  I  am 
of  the  truth,  and  shall  assure  my  heart  before  God."* 

But  where,  in  my  strictest  walk,  is  my  hope  of  acceptance,  but 
in  Him,  whose  obedience  has  "  fulfilled  all  righteousness"^  in  my 
stead,  and  whose  death  "  has  redeemed  me  from  the  curse"^  of  my 
unrighteousness,  when  repentance,  prayers,  and  tears,  would  have 
been  of  no  avail  ?  Yet  it  is  only  in  the  path  of  holiness  that  we 
can  realize  our  acceptance.*  The  heart  occupied  with  this  world's 
pleasure,  knows  nothing  of  this  heavenly  joy.  Its  brightness  is 
dimmed — its  freshness  fades — its  hfe  withers — in  the  very  breath 
of  an  unholy  world.  A  godly  assurance  of  the  present  favor  of 
God  must  be  weakened  by  self-indulgence,  unwatchfulness,  allow 
ance  of  secret  sins,  or  neglect  of  secret  duties.  "  If  thou  return  to 
the  Almighty" — said  a  wise  man, — "thou  shalt  be  built  up,  thon 
shall  put  away  iniquity  far  from  thy  tabernacles.  Then  shalt 
thou  have  thy  delight  in  the  Almighty,  and  shalt  lift  up  thy  fa^e 
unto  God."« 

Let  us  then  carefully  examine  the  character  of  our  assurance. 
Does  it  rest  simply  and  exclusively  upon  the  testimony  of  the  Gos- 
pel ?  Will  it  abide  the  test  of  the  word  of  God  ?  Is  it  productive 
of  tenderness  of  conscience,  watchfulness,  and  circumspection  of 
conduct  ?  Does  it  exercise  our  diligence  in  adding  grace  to  grace, 
that  we  may  "  make  our  calling  and  election  sure,"  and  that  "  an 
entrance  may  be  ministered  to  us  abundantly  into  the  everlasting 
kingdom  of  our  Lord  and  Saviour  Jesus  Christ  ?"^  How  boldly 
can  we  plead  our  Christian  confidence  in  the  path  of  godliness. — 
"/  have  stuck  unto  thy  testimonies ;  O  Lord^  put  me  not  to 
shame.  Let  my  heart  he  sound  in  thy  statutes^  that  I  be  not 
ashamed  y^ 

7.  /  %oill  praise  thee  with  uprightness  of  heart,  when  I  shall  have  learned  thy 
righteous  judgments. 

The  righteous  judgments  of  God  include  the  whole  revelation 
of  his  word' — so  called — as  the  rule  by  which  he  judges  our  pres- 
ent state,  and  will  pronounce  our  final  sentence.*"  David's  attain- 
ments here  seemed  to  be  as  nothing.  So  much  remained  un- 
learned and  unknown,  that  he  could  only  anticipate  the  time, 
when  he  should  have  learned  them.  "  Thy  com.mandmenf^ — he 
exclaims — "  is  exceeding  broadJ^^^  "When  the  Apostle,  after  twenty 
years'  acquaintance  with  the  gospel,  expressed  it  as  tlie  one  desire 

»AcUiix.  31.  »  1  John  iii.  19.  »  Matt.  iii.  15.  <  Gal.  iii.  13. 

•  1  John  i.  7,  ii.  5,  iii.  21,  24.  «  Job  xxii,  23,  26.       7  2  Peter  i.  5— 11. 

•  Verwa  31,  80.  »  John  iu.  18,  19.         w  jb.  xii.  48.  "  Verse  96. 


VERSE    8.  17 

ot  his  heart — "That  I  may  know  Christ'" — evidently  he  enter- 
tained the  same  humbling  views  of  his  high  attainments,  and  the 
same  exalted  apprehensions  of  the  value  of  treasures  yet  unex- 
plored, and  progressively  opening  before  him.  Thus  the  wisest 
saints  are  only  students  in  the  Divine  School.  Yet  whatever  their 
learning  be,  it  casts  them  into  the  mould  and  spirit  of  their  doc- 
irine.^  Conceit  however  of  knowledge  is  the  greatest  enemy  to 
knowledge,  and  the  strongest  proof  of  ignorance ;  so  that,  "  if  any 
man  think  that  he  knoweth  anything,  he  knoweth  nothing  yet  as 
he  ought  to  know." — "  He  deceiveth  himself."^ 

But  what  is  the  motive,  that  enlivens  the  believer  in  this  holy 
learning  ?  Is  it  that  he  may  live  upon  the  airy  breath  of  human 
applause?  No,  rather  that  he  may  ^^ praise  his  God  with  up- 
rightness of  heart.^^  When  our  mind  is  dark,  our  lips  are  sealed. 
But  when  "he  opens  our  understandings"  to  "/ea^^  his  judg- 
ments,^'' he  will  next  "  open  our  Hps,  and  our  mouths  shall  show 
forth  his  praise."^  And  this  indeed  is  the  end,  for  which  "his 
people  are  formed  ;"5  for  which  they  "  are  called  out  of  darkness 
into  marvellous  light."^  This  is  the  daily  frame,  in  which  our 
God  will  be  glorified.'  Yet  must  we  live  as  well  as  sing  his  praise. 
"  The  praise  of  the  upright  heart  will  be  shown  in  the  holy  walk 
and  conversation."^ 

But  let  us  watch,  that  our  praise  really  flows  "out  of  the  abun- 
dance" of  what  our  hearts  have  "  learned'^  of  his  "  righteous  judg- 
ments.'^ For  do  we  not  sometimes  speak  of  our  Saviour  with  a 
secret  lurking  after  self-exaltation  ?  May  we  not  really  be  seeking 
and  serving  ourselves  in  the  very  act  of  seeming  to  serve  and^ 
honor  him?  Surely  the  very  thought  of  the  selfishness  that  de- 
files our  holiest  earthly  praise,  may  well  quicken  our  longings  after 
that  world  of  praise,  where  the  flame  burns  active,  bright,  inces- 
sant ;  where  we  shall  offer  our  sacrifices  without  defilement,  with- 
out intermission,  without  weariness,  without  end.^ 

8.  I  will  keep  thy  statutes :  O  forsake  me  not  utterly . 

The  resolution  to  "  keep  the  Lord^s  statutes"  is  the  naturakre- 
sult  of  having  "  learned  his  righteous  judgmentsP  But  how 
happily  does  David  combine  "  simplicity"  of  dependence  with 
'*  godly  sincerity"  of  obedience!  Firm  in  his  purpose,  but  distrust- 
ful of  his  strength,  instantly  upon  forming  his  resolution,  he  recol- 
lects that  the  performance  is  beyond  his  power;  and  therefore  the 
next  moment,  and  almost  the  same  moment,  he  follows  it  up  with 
prayer — "  /  ivill  keep  thy  statutes  ;  O  forsake  me  not  utterly ^ 
Oh  !  beware  of  self-confidence  in  the  Christian  course.  We  stum- 
ble or  advance,  as  we  lean  upon  an  arm  of  flesh,  or  upon  an  Al- 
mighty Saviour.     Temporary  desertion   may  be  the  seasonable 

I  Phil.  iii.  10—14.  2  Rom.  vi.  17,  3  i  Cor.  viii.  2.  Gal.  vi.  3. 

<  Ps.  li.  15;  also  ver.  27,  171.  s  Isa.  xliii.  21.  6  ]  Peter  ii.  9. 

"''  Psalm  1.  23.     For  an  example  of  the  uprightness  of  heart  mihs  semce  oi  praise  hero 
alluded  to,  see  1  Chron.  xxix,  13 — 18. 
8  Psalm  civi.  12—14.  «  Rev.  iv,  8. 

2  *. 


18  EXPOSITION    OF    PSALM    CXIX. 

chastisement  of  spiritual  wantonness.  When  grace  has  been  given 
in  answer  to  prayer,  it  was  not  duly  prized,  or  diligently  improved. 
The  "  Beloved" — in  answer  to  solicitation — '•'  is  come  into  his  gar- 
den ;"  lie  knocks  at  the  door,  but  the  spouse  is  "asleep."  The 
answer  to  prayer  was  not  expected,  not  waited  for,  and  therefore 
not  enjoyed  ;  and  the  sleeper  awakes  too  late,  and  finds  herself 
forsaken  by  the  object  of  her  desire.*  Again — when  we  have  given 
place  to  temptation  ;^  when  "  our  mountain  stands  strong  ;"^  when 
love  for  our  Saviour  "  waxes  cold,"  and  our  earnestness  in  seeking 
him  is  fainting  ;<  we  must  not  be  surprised,  if  we  are  left  for  a 
time  to  the  trial  of  a  deserted  state. 

Yet  we  sometimes  speak  of  the  hidings  of  God's  countenance,  as 
if  it  were  a  sovereign  act,  calling  for  implicit  submission ;  when 
the  cause  should  at  least  be  sought  for,  and  will  generally  be  found, 
in  some  "  secret  thing"  of  indulgence,  unwatch fulness,  or  self-de- 
pendence.* It  was  while  David  "  kept  silence"  from  the  language 
of  contrition,  that  he  felt  the  pressure  of  the  heavy  hand  of  his 
frowning  God ;«  and  may  not  the  darkness,  which  has  sometimes 
clouded  our  path,  be  the  voice  of  our  God — "  Thine  own  wicked- 
ness shall  correct  thee,  and  thy  backslidings  shall  reprove  thee ; 
know  therefore  and  see,  that  it  is  an  evil  thing  and  bitter,  that  thou 
hast  forsaken  the  Lord  thy  God."^ 

But  in  the  engagement  of  the  Lord's  everlasting  covenant,  how 
clear  is  the  warrant  of  faith  ! — how  ample  the  encouragement  for 
prayer — "  Forsake  me  not  utterly .'"  David  knew  and  wrote  of 
the  Lord's  unchangeable  faithfulness  to  his  people ;  and,  while  he 
dreaded  even  a  temporary  separation  from  his  God  more  than  any 
worldly  affliction,  he  could  plead  that  gracious  declaration — "  Never- 
theless, my  loving-kindness  will  I  not  utterly  take  from  him,  nor 
sufler  my  faithfulness  to  fail."^  We  would  not  indeed  make  the 
promises  of  grace  an  encouragement  to  carelessness :  yet  it  is  indis- 
pensable to  our  spiritual  establishment  that  we  receive  them  in  their 
full,  free,  and  sovereign  declaration.  How  many  fainting  souls  have 
been  refreshed  by  the  assurances — "  For  a  small  moment  have  I  for- 
saken ihee ;  but  with  great  mercies  will  I  gather  thee — with  everlast- 
ing kindness  will  I  have  mercy  on  thee,  saith  the  Lord  thy  Redeem- 
er !"  "  My  sheep  shall  never  perish  :  neither  shall  any  pluck  them 
out  of  my  hand."'  In  a  lowly,  self-abased  and  dependent  spirit  we 
^all  best,  however,  learn  to  "  make  our  boast  in  the  Lord,"  "  con- 
fident of  this  very  thing,  that  he  which  hath  begun  a  good  work  in 
08,  will  perform  it  until  the  day  of  Jesus  Christ."'"  And  even  if 
awhile  destitute  of  sensible  consolation,  still  our  language  will  be 
— "  I  will  wait  iipon  the  Lord,  that  hideth  his  face  from  the  house 
of  Jacob;  and  I  will  look  for  him."'* 

Great  indeed  is  the  danger  and  evil  to  the  soul,  if  we  apprehend 

1  Cant.  iv.  16,  with  V.  1—6.  a  2  Chron.  xxxii.  31.  8  Psalm  xxx.  6,  7. 

«  Cant.  iii.  1—4.  «  Job  xv.  11.  «  Psalm  xxxii.  3,  4. 

"f  JeT.  ii.  19.  8  Psalm  ixxxix.  33.  •  Isa.  liv.  7,  8.   John  x.  28, 

M  P»alm  xxxiv.  2.  Phil.  i.  6.  "  Isa.  viii.  17. 


VERSE    9.  19 

the  Lord  to  have  forsaken  us,  because  we  are  in  darkness ;  or  that 
we  are  out  of  the  way,  because  we  are  in  perplexity.  These  are 
the  very  hand-posts,  that  show  us  that  we  are  in  the  way  of  his 
own  promised  leading — painful  exercise — faithful  keeping — eternal 
salvation ; — ''I  will  bring  the  bhnd  by  a  way  that  they  knew  not; 
I  will  lead  tliem  in  paths  that  they  have  not  known;  I  will  make 
darkness  light  before  them,  and  crooked  things  straight.  These 
things  will  1  do  unto  them,  and  not  forsake  themr^  Oh  !  the  rest, 
the  satisfaction  of  placing  a  blind  implicit  confidence  in  a  cove- 
nant-keeping God ! 

Forsaken  we  may  be — but  not  utterly.  David  was  forsaken^ 
not  like  Saul* — Peter  was  forsaken — not  like  Judas' — utterly 
and  for  ever.  What  foreboding  have  you  of  such  desertion '/  Is 
your  heart  willing  to  forsake  him?  Have  you  no  mournings  and 
thirstings  for  his  return?  "If  indeed  you  forsake  him,  he  will 
forsake  you."^  But  can  you  forsake  him?  Let  him  do  as  seemeth 
him  good,  (is  the  language  of  your  heart ;)  I  will  wait  for  him,  follow 
after  him,  cleave  to  his  word,  cling  to  his  cross.  Mark  his  dealings 
with  you.  Inquire  into  their  reason.  Submit  to  his  dispensation. 
If  he  forsakes^  beg  his  return:  but  trust  your  forsaking  God. 
"  Though  he  slay  me,  yet  will  I  trust  in  him."^  Though  my  com- 
fort is  clouded,  my  hope  remains  unchanging,  unchangeable — such 
as  I  would  not  resign  for  the  glory  of  an  earthly  crown.  What  are 
these  earnest  breathings — this  abiding  confidence,  but  his  own  work 
in  us?  And  can  the  Lord  "forsake  the  work  of  his  own  hands?"* 
Sooner  should  heaven  and  earth  pass,  than  the  faithful  engagements 
of  the  Gospel  be  thus  broken.'^ 


PART    II. 

9.   Whereioiihal  shall  a  young  man  cleanse  his  way  ?  hy  taking  heed  thereto 
a£cording  to  thy  word. 

Why  is  the  young  man  so  especially  called  to  cleanse  his  way? 
Because  God  justly  claims  the  first  and  the  best.  And  is  it  not  a 
most  affecting  proof  of  the  alienation  of  the  heart  from  God,  that 
the  youth  of  man — the  bloom  and  freshness  of  his  mind — his  "  first 

1  Isa.  xlii.  16.  2  Psalm  xxx.  7,  with  1  Sam.  xxviii.  6,  16. 

3  Matt.  xxvi.  75,  with  xxvii,  3—5.  <  2  Chron.  xv.  2.     Comp.  1  Chron.  xxviii.  9. 

5  Job  xiii.  15.     Isa.  xlv.  15;  1.  10.     Heb.  iii.  17,  18.  «  Psalm  cxxxviii.  8. 

7  Augustine's  Paraphrase  of  this  verse  is  beautifully  descriptive  of  the  believer's  con- 
flict in  a  state  of  temporary  desertion.  "  O  Lord,  if— lest  I  should  be  proud,  and  should 
say  in  my  prosperity,  I  shall  never  be  removed — it  pleaseth  thee  to  tempt  me,  yet  forsake 
me  not  over-long;"  that  is,  if  thou  hast  thus  forsaken  me,  that  I  may  know  how  weak  I 
am  without  thy  help,  yet  ^'forsake  me  riot  utterly,"  lest  I  perish.  I  know  that  of  thy  good 
will  thou  hast  given  me  strength  ;  and  if  thou  turnest  away  thy  face  from  me,  I  shall 
forthwith  be  troubled.     "  O  forsake  me  not,  that  I  perish  not." 


20  EXPOSITION    OF    PSALM    CXIX. 

love" — should  naturally  be  devoted  to  the  service  of  sin?  Ever 
since  fallen  man  "  begat  a  son  in  his  own  likeness,"  "  the  imagina- 
tion of  man's  heart  has  been  evil  from  his  youth."»  For  "  who  can 
bring  a  clean  thing  out  of  an  unclean  ?''2  And  never  does  the 
heart  utter  the  cry,  "My  Father  !  thou  art  the  guide  of  my  youth,"' 
until  the  misery  of  wandering  without  a  guide  has  been  painfully 
felt.  And  even  when  Divine  grace  has  awakened  the  desire  to 
return  homewards,  the  habit  of  wandering  from  God,  and  the  long- 
cherished  pollutions  of  sin,  seem  to  form  an  almost  invincible  bar- 
rier to  progress. 

The  fearful  power  of  "  )^outhful  lusts,"  and  the  madness  with 
which  the  heart  is  hurried  into  forbidden  indulgences,  give  solemn 
"wreight  to  the  inquiry — "  Wherewithal  shall  a  young  man  cleanse 
his  way  ?"  And  the  answer  is  ready.  Let  him  '-^take  heed  thereto 
according  to  the  word.^^  Thus  did  Joseph*  and  Daniel  with  his 
young  companions^  '^cleanse  their  way"  in  the  defilement  of  an 
heathen  atmosphere.  It  was  probably  the  recollection  of  this 
purifying  efficacy  of  the  word,  that  induced  the  venerable  Beza  to 
mention  in  his  will,  among  his  chief  matters  of  thankfulness  to 
God,  the  mercy  of  having  been  called  to  the  knowledge  of  the 
truth  at  the  age  of  sixteen ;  thus,  during  a  course  of  more  than 
seventy  years'  walk  with  God,  "  escaping  the  pollutions  of  thfi  world 
through  lust."  But  the  "  way  can  only  be  cleansed''^  by  the  cleans- 
ing of  the  heart;  for  how  can  a  corrupt  fountain  "send  forth"  other 
than  "bitter  waters?"*  "Out  of  the  heart  are  the  issues  of  life." 
Hence  the  urgent  need  to  cry — "  Create  in  me  a  clean  heart,  O  God, 
and  renew  a  right  spirit  within  me."^ 

How  precious,  therefore,  is  the  word  of  God,  as  the  means  of 
this  cleansing  operation  !  When  our  Saviour  had  been  setting  forth 
himself  as  "the  way,  the  truth,  and  the  life,"  and  exhibiting  the 
high  privilege  of  union  with  himself — ^^ Now,"  he  adds,  "ye  are 
clean  through  the  word  tohich  I  have  spoken  unto  you."^  This 
is  "the  truth,"  which  he  pleaded  with  his  Father  as  the  means  of 
our  sanciification.3  This  sets  out  our  purifying  hope.*"  Here  are 
the  promises,  by  which  we  "cleanse  ourselves  from  all  filthiness  of 
flesh  and  spirit,  perfecting  holiness  in  the  fear  of  God.""  Thus  is 
restored  to  man  that  golden  "crown" — the  stamp  of  his  Maker's 
holiness — which  "fell  from  his  head  when  he  sinned."^** 

But  oh  !  how  does  the  recollection  force  itself  upon  us, — that  our 
way  wants  daily  cleansing  !  so  defiled  are  our  actions,  our  thoughts, 
our  motives, — nay  more,  our  prayers  and  services.  Let  ns  then 
"  take  heed  according  to  the  word  of  God" — specially  thankful  for  its 

»  Gen.  V,  3;  viii.  21.  2  Job  xiv.  4.  8  Jer.  iii.  4.  <  Gen.  xxxix.  9. 

8  Dan.  i.  8— '20;  iii.  12—18.         «  James  iii.  11,  12.         '  Prov.  iv.  23.     Psalm  li.  10. 

«  John  xiv.;  xv.  1—3.  »  lb.  xvii.  17.  »»  1  John  iii.  3. 

*•  2  Cor.  vii.  1.  Comp.  2  Peter  i.  4.  Augustine's  recorded  account  of  his  own  con- 
version furnlBhcs  a  striking  illustration  of^this  t«ubj<x;t.  (confessions,  Books  viii.  ix. 
The  Buhstonre  of  it  may  be  found  in  Milner's  Church  History,  vol.  ii.  353— 35G.  See 
Dr.  Owen's  valuable  work  on  the  Spirit  for  a  most  instructive  use  made  of  it,  as  throwing 
light  upon  the  doctrine  of  conversion.     Book  iii.  chap.  vi. 

»2  Lara.  V.  IG,  with  Gen.  L  27.     Eph.  iv.  24. 


VERSE    10.  21 

heavenly  light,  which  guides  us  to  the  "  fountain  that  is  opened  for 
sin  and  for  uncleanness."*  Let  us  also  under  the  same  Divine 
light  seek  for  the  daily  sanctifying  influence  of  the  Spirit  of  God. 
*'  Who  can  understand  his  errors  ?  Cleanse  thou  me  from  secret 
faults."^  '  Cleanse  the  thoughts  of  my  heart  by  the  inspiration 
of  thy  Holy  iSpi7'it.^^ 

10.   With  my  whole  heart  have  I  sought  thee;  O  let  me  not  wander  from  tJiy 

commandments. 

Attention  to  the  word,  however  important,'*  can  never  be  prac- 
tically effective  without  earnest  prayer.  Indeed  this  is  a  character 
of  the  Lord's  people — "a  generation  of  seeker s^'''^  and  yet  how 
much  do  we  lose  of  the  comfort  of  our  religion,  and  obscure  the 
glory  of  our  profession,  by  neglecting  to  bring  "  our  whole  heart'" 
to  this  work !  When  sin  is  vigorous,  and  our  spiritual  affections 
are  dull,  and  various  hindrances  combine  in  prayer;  at  this  crisis 
strong  faith  is  needed  to  overcome  and  to  persevere.  But  here  the 
soul  too  commonly  yields  to  the  difficulty,  and  contents  itself  either 
with  heartless  complainings,  or  with  just  sufficient  exertion  to  quiet 
the  voice  of  conscience,  and  produce  a  delusive  peace  within.  But 
the  Lord  will  not  be  found  thus.  His  promise  is  not  to  such  seekers 
as  these ;  and  if  we  are  satisfied  with  this  state,  we  must  look  for 
a  very  scanty  measure  of  spiritual  success,  accompanied  with  the 
total  absence  of  spiritual  enjoyment.  In  a  far  different  spirit  David 
could  appeal — "  With  my  whole  heart  have  I  sought  theeP  And 
this  assurance,  instead  of  procuring  self-confidence,  will  so  far  as  it  is 
genuine,  invariably  show  itself  in  a  prayerful  acknowledgment  of 
our  weakness — "  O  let  me  not  wander  from,  thy  com,m.andm,entsP 
Yet  the  feeblest  desire  and  attempt  to  seek  the  Lord,  is  the  Spirit's 
rising  beam  in  the  heart,  a  "day  of  small  things"  not  to  be  *'de- 
s})ised."^  It  is  distinguished  from  every  other  principle  by  the  sim- 
plicity of  its  object — "This  one  thing  I  do."  "One  thing  have  I 
desired  of  the  Lord  ;  that  will  I  seek  after."^  My  God  !  my  Saviour  ! 
J'  with  my  xohole  heart  have  I  sought  theeP  The  desire  of  my  soul 
is  to  thy  name,  and  to  the  remembrance  of  thee.  With  my  soul 
have  I  desired  thee  in  the  night ;  yea,  with  my  spirit  within  me 
will  I  seek  thee  early."^ 

When  the  soul  is  thue  conscious  of  "following  the  Lord  fully," 
there  is  a  peculiar  dread  of  wandering.  In  a  careless  or  half- 
hearted state,  wanderings  are  not  watched,  so  long  as  they  do  not 
lead  to  any  open  declensions.  Secret  prayer  will  be  hurried  over, 
worldly  thoughts  unresisted,  waste  of  time  in  frivolous  pursuits 
indulged,  without  much  concern.  Not  so,  when  the  heart  is  fully 
in  pursuit  of  its  object.  There  is  a  carefulness,  lest  wandering 
thoughts  should  become  habitual.  There  is  a  resistance  of  the 
first  step,  that  might  lead  into  a  devious  path.  The  soul  remembers 
the  "  wormwood  and  the  gall,"'  "  the  roaring  lion,"  and  the  devour- 

1  Zech.  xiii,  1.  2  Psalm  xix.  12.  3  Prayer-Book. 

4  Verse  9.  s  Psalm  xxiv.  6.  6  Zech.  iv.  10. 

f  Phil.  iii.  13.    Psalm  xxvii.  4.       ^  jga.  xxvi.  8,  9.  •  Lam,  iii.  19. 


22  EXPOSITION    OF    PSALM    CXIX. 

ing  wolf ;  and  in  the  recollection  of  the  misery  of  its  former  wander- 
ing, dreads  any  departure  from  the  Shepherd's  fold.  This  blessed 
state  of  mind  the  flock  of  Christ  should  cherish  with  godly  jealousy. 
Yet  let  it  be  remembered,  that  daily  progress  in  the  heavenly  walk 
is  not  maintained  by  yesterday's  grace.  Humble  and  dependent 
prayer  must  fetch  in  a  fresh  supply  continually — "  O  let  me  not 
wander  from  thy  commandment sP  'Lord,  I  feel  my  heart  so 
prone  to  wander.  My  affections  are  often  scattered  to  the  etids  of 
the  earth.  "Unite  my  heart  to  fear  thy  name."^  Concentrate 
every  thought,  every  desire,  in  thyself,  as  the  one  object  of  attrac- 
tion«' 

11.   Thy  ward  have  I  hid  in  mine  heart,  that  I  might  not  sin  against  thee. 

What  an  aggregate  of  guilt  and  misery  is  comprehended  in  this 
short  word  "sin" — the  greatest  curse  that  ever  entered  the  universe 
of  God,  and  the  parent  of  every  other  curse  !  Its  guilt  is  aggravated 
beyond  the  conception  of  thought.  Injury  to  a  Superior — a  Father 
— a  Sovereign  !  Its  power  is  misery,  wherever  it  extends — in  the 
heart — in  the  family — in  the  world.  In  eternity  its  power  is  unre- 
strained. Sometimes  the  death-bed  scene  casts  a  fearful  gleam  of 
light  upon  "  the  worm  that  never  dieth,  and  the  fire  that  never 
shall  be  quenched  :"*  but  experience  only  can  develop  its  full-grown 
horrors.  How  supremely  important  therefore  is  the  object  of  our 
preservation  from  sin  !  and  how  wisely  adapted  are  the  means  to 
the  end !  That  word — which  the  man  of  God  had  just  befo/e 
mentioned  as  the  guide  to  the  cleansing  of  the  ivai/,^ — he  hides 
within  his  heart — not  for  concealment,  but  for  security,*  that  it 
may  be  ready  for  constant  use.^  It  is  not  therefore  a  mere  ac- 
quaintance with  the  word,  that  will  avail  us.  There  must  be  a 
cordial  assent — a  sound  digestion — a  constant  respect.  It  must  be 
to  us  the  rule  that  we  would  not  transgress — the  treasure  that  we 
are  afraid  to  lose.*  Often  indeed  Satan  shuts  out  its  entrance.  He 
"catches  away  that  which  was  sown."  Too  often,  again,  it  is 
withered  or  choked  in  the  soil.  But  "  the  honest  and  good  heart" 
"  hides  it,  keeps  it,  and  brings  forth  fruit  with  patience,  unto  per- 
fection."^ Here  it  "  dwells  richly  in  all  wisdom,"^  the  storehouse, 
as  occasion  requires ;  a  principle  of  holiness ;  a  covering  from  sin. 
In  this  view  it  is  recommended  by  one,  wno  had  well  acquainted 
himself  with  its  valuable  uses — "  My  son,  let  them  not"  (the  Divine 
precepts)  "depart  from  thine  eyes;  keep  sound  wisdom  and  discre- 
tion. So  shall  they  be  life  unto  thy  soul,  and  grace  to  thy  neck. 
Then  shalt  thou  walk  in  thy  way  safely,  and  thy  foot  shall  not 
stumble."*  David  also  gives  us  the  same  experience — "By  the 
word  of  thy  lips  I  have  kept  me  from  the  paths  of  the  destroyer."*" 
And  it  was  probably  this  recollection,  combined  with  a  sense  of 

>P«aImlxxxvi.  11.  2  Mark  ix.  44.  a  Verse  9. 

«  Matt.  XXV.  25.     P«.  xi.  10,  with  Ex.  XXV.  21.    Job  xxii.  22.  6  Joshua  i.  8. 

«  Matt.  xiii.  44.  '  Luke  viii.  15,  with  the  whole  parable.  »  Col.  iii.  16. 

•  Prov.  iii.  21—24.    Compare  Prov.  ii.  10—15.  i®  Ps.  xvii.  4. 


VERSE    11.  23 

continual  danger,  that  suggested  the  prayer — "  Order  my  steps  in 
thy  word ;  and  let  not  any  iniquity  have  dominion  over  me*"* 

The  value  of  the  word  is  inestimable,  as  our  means  of  walking 
with  God  in  the  hurry,  business,  and  temptation  of  the  day.  The 
Psalms  furnish  precious  materials  for  ejaculatory  prayer ;  the  prom- 
ises food  for  comfort;^  the  rules  such  light  in  perplexity  ;3  the 
instruction  such  solid  matter  for  godly  conference* — all  operating 
for  one  end — a  preservation  from  sin.  Being  from  the  v)ord — a 
manifestation  of  the  Saviour's  love — what  a  keeping  of  the  heart ! 
what  a  quickening  motive  !  How  seasonable  in  worldly  temptation 
is  the  warning  of  the  word  hid  in  the  heart — "  No  man  having 
put  his  hand  to  the  plough,  and  looking  back,  is  fit  for  the  king- 
dom of  God  !'"  So  in  the  spiritual  conflict,  let  this  word — "  Him 
that  Cometh  unto  me,  I  will  in  no  wise  cast  out" — be  hid  in  the 
heart — what  a  preservative  is  it  against  unbelief  !^  Take  the  word 
to  the  unbelieving  believer,  (if  the  expression  may  be  allowed,) 
alarmed  by  ridicule  or  persecution — "If  the  world  hate  you,  ye 
know  that  it  hated  me  before  it  hated  you."' — Fearing  that  he  shall 
never  hold  out  unto  the  end ;  "  I  will  never  leave  thee  nor  forsake 
thee."* — Trembling,  lest  his  sins  should  rise  up  to  his  condem- 
nation ;  '•  The  blood  of  Jesus  Christ  the  Son  of  God  cleanseth  from 
all  sin.""  And  then  as  to  duties  :  Let  his  Saviour's  word  re- 
buke his  indolence  and  unwatchfulness, — "What!  could  ye  not 
watch  with  me  one  hour  ?  Watch,  and  pray,  that  ye  enter  not 
into  temptation  ."••'  Hide  in  the  heart  the  sorrowful  story  of  his 
agony  in  the  garden,  and  his  death  on  the  cross,  that  "  sin  may 
appear  yet  more  exceeding  sinful." 

But  how  is  the  word  to  gain  entrance  into  hearts  like  ours? 
How  shall  it  be  "  Aic^"  in  so  unkindly  a  soil  ?  No  power  of  man 
surely  can  plant  it  there.  The  Holy  Spirit's  almighty  agency 
must  be  diligently  sought ;  for  in  proportion  as  we  are  filled  with 
his  gracious  influences,  shall  we  be  armed,  as  was  our  Master,  for 
the  effectual  resistance  of  our  spiritual  temptations." 

Lastly,  connected  with  this  subject,  mark  the  Christianas  char- 
acter— "  In  whose  heart  is  my  law."*^ — His  security — "  None  of 
his  steps  shall  slide." '^ — His  happiness — "  O  how  I  love  thy 
law  l"^'* — His  victory — "  The  word  of  God  abideth  in  him,  and  he 
hath  overcome  the  wicked  one."^^ — All  infallibly  provided  by  the 
covenant-promise — "  I  will  put  my  law  in  their  inward  parts,  and 
write  it  in  their  hearts."^®  O  let  us  not  then  shrink  from  a  close 
contact  with  the  word^  though  the  cost  may  be  the  cutting  off* 
a  right  hand  for  the  saving  of  the  life.  There  is  no  better  test  of 
our  security,  than  a  willingness  to  come  to  the  searching  hght  of 
the  word.^'' 

1  Verse  133.  2  Verses  50,  92.  a  Verse  105.     Prov.  iii.  5,  6. 

*  Col.  iii.  16.  5  Luke  ix.  61,  62.  e  John  vi.  37. 

7  lb.  XV.  18.  8  Heb.  xiii.  5.  9  1  John  i.  7. 

w  Matt.  xxvi.  40,  41.  "  Corap.  Luke  iv.  1—12.  12  isaiah  li.  7. 

"  Psalm  xxxvii.  31.  1*  Verse  97.  ^  1  John  u.  14,  with  Eph.  vL  17. 

w  Jer.  xxxi.  33.  i7  Comp.  John  iii.  20,  21. 


z;^  V       OF  THR^ 

fUiriVERSITT] 


24  EXPOSITION    OF    PSALM    CXIX. 

12.  Blessed  art  thou,  O  Lord:  teach  me  thy  statutes. 

"  Praise  is  comely  for  the  upright.'"  It  is  at  once  their  duty  and 
their  privilege.  But  what  does  its  highest  exercise  amount  to, 
when  placed  on  the  ground  of  its  own  merit  ?  We  clothe  our  ideas 
with  magnificence  of  language,  and  deck  them  out  with  all  the 
richness  of  imagery  ;  and  perhaps  we  are  pleased  with  our  forms 
of  praise.  But  what  are  they  in  his  sight  l3eyond  the  offering  of 
a  contemptible  worm,  spreading  before  its  Maker  its  own  mean  and 
low  notions  of  Divine  Majesty  ?  If  a  worm  were  to  raise  its  head, 
and  cry — '  O  sun !  thou  art  the  source  of  light  and  heat  to  a 
widely-extended  universe' — it  would,  in  fact,  render  a  higher  praise 
to  the  sun,  than  we  can  ever  give  to  our  Maker.  Between  it  and 
us  there  is  some  proportion — between  us  and  God  none.  Yet,  un- 
worthy as  the  offering  confessedly  is,  he  will  not  despise  it.  Nay, 
more, — instead  of  spurning  it  from  his  presence,  he  has  revealed 
himself  as  "  inhabiting  the  praises  of  Israel,"^ — intimating  to  us, 
that  the  service  of  praise  is  "set  forth  in  his  sight  as  incense;"  and 
at  the  same  time,  that  it  should  be  the  daily  unceasing  exercise  of 
one  at  his  own  home. 

The  true  character  of  praise,  however,  depends  entirely  upon  the 
state  of  the  heart.  In  the  contemplative  philosopher  it  is  only 
cheering  barren  admiration  :  in  the  believer  it  becomes  a  principle 
of  comfort  and  encouragement.  For,  can  he  forget  "  the  revela- 
tion" which  his  God  has  given  of  himself  in  the  gospel  of  his  dear 
Son ;  how  it  divests  every  attribute  of  its  terrors,  and  shines  before 
us  in  all  the  glory  of  his  faithfulness  and  love  ?  The  ascription 
of  praise — '^Blessed  art  thou,  O  Lord'' — frames  itself  therefore 
into  the  prophet's  song — "Who  is  a  God  like  unto  thee,  that  par- 
doneth  iniquity,  and  passeth  by  the  transgression  of  the  remnant 
of  his  heritage  !  He  retaineth  not  his  anger  for  ever,  because  he 
delighteth  in  mercy."^ 

Truly  then  he  is  "  blessed^''  in  himself,  and  delights  to  commu- 
nicate his  blessedness  to  his  people.  Hence  we  are  emboldened  to 
ask  for  continual  '•Reaching  in  his  statutes'^* — in  the  truths 
which  he  has  revealed,  and  the  precepts  which  he  has  enjoined  ! 
that  we  may  "be  followers  of  him,  as  dear  children,"  and  "walk 
with  him  in  love."^  The  practical  influence,  however,  of  Divine 
light  constitutes  its  peculiar  privilege.  Man's  teaching  puffeth  up 
— God's  teaching  humbleth.  Man's  teaching  may  lead  us  into 
error  as  well  as  into  truth — God's  teaching  is  "  the  unction  from 
the  Holy  One,  by  which  we  know  all  things."*'  Man's  teaching 
may  make  us  more  learned — God's  teaching  makes  us  more  iioly. 
It  persuades,  while  it  enlightens.  It  draws  the  heart,  inclines  the 
will,  and  carries  out  the  soul  to  Christ.^  The  tried  character  of 
God  encourages  us  to  look  for  his  teaching — "  Good  and  upright 
is  the  Lord ;  therefore  will  he  teach  sinners  in  the  way.""     Our 

»  Psalm  xxxiii.  1,  2.  a  Psalm  xxii.  3.  3  Micah  vii.  18, 

<  The  game  acknowledgment  and  plea  are  made  in  verses  64,  68.  ^  Kph.  v.  1,2. 

•  1  John  ii.  20.  7  John  vi.  44,  45.  »  Ps.  xxv.  a 


VERSE   13.  25 

warrant  is  especially  confirmed  in  approaching  him  as  our  covenant 
God — "  Lead  me  in  thy  truth,  and  teach  me  ;  for  thou  art  the 
God  of  tny  salvation.  Teach  me  to  do  thy  will ;  for  thou  art 
my  God.^ 

Reader!  do  you  desire  to  praise  your  God?  Then  learn  to  fre- 
quent the  new  and  Uving  way.  "  by  which  alone  you  can  offer  your 
sacrifice  acceptably."'*  And  while  engaged  in  this  hMy  service,  in- 
quire, surrounded  as  you  are  with  the  means  of  instruction,  what 
progress  you  are  making  in  his  statutes.  Seek  to  have  a  deeper 
acquaintance  wiih  the  character  of  God.  Seek  to  be  the  vessels 
of  honor  and  glory,  into  which  he  is  pouring  more  and  more  con- 
tinually, "  until  they  be  filled  with  all  the  fulness  of  God."^  Value 
the  unspeakable  blessing  of  Divine  teaching,  by  which  you  learn 
to  live  the  life,  and  begin  the  blessedness  of  God. 

13.   With  my  lips  have  1  declared  all  the  judgments  of  thy  mouth. 

We  have  seen  the  v)ord  hid  in  the  heart ;  now  we  see  it  poured 
forth  from  the  lips.  The  Lord  has  taught  us  his  statutes  ;  now 
we  declare  these  judgments  of  his  m^outh  ;  but  who  can  declare 
them  with  unction  and  power,  save  those  who  are  taught  of  God  7 
Now  we  are  introduced  to  the  high  and  honorable  privilege  of  be- 
coming a  witness  for  our  Saviour  !*  Our  opportunities  of  service 
are  our  talents,  and  we  trade  with  a  large  increase ;  for  "  to  every 
one  that  hath  shall  be  given,  and  he  shall  have  abundance."^  But — 
"  our  lips  are  our  own,"^ — is  the  proud  language  of  the  world.  Bless- 
ed be  God ;  "  we  know  that  we  are  not  our  own."'  Mostgladly  do 
we  acknowledge,  that  he,  who  fashioned  our  lips,  has  the  best  claim 
to  their  service.  And  when  he  has  added  tc  the  claim  of  creation 
the  right  of  purchase,^  what  further  constraining  can  we  need,  to 
induce  the  consecration  of  all  that  we  are,  and  all  that  we  have,  to 
his  glory ! 

This  is  a  family  obligation — To  declare  the  judgments  of  God^s 
mouth.  Thus  did  Abraham  obtain  a  blessing  for  his  children.* 
Heavenly  blessings  are  the  gracious  reward  of  thus  honoring  our 
God.^°  This  also  is  the  material  of  our  general  intercourse — fruit- 
ful in  spiritual  results.  Thus  did  Andrew  bring  Peter,'*  and  the 
woman  of  Samaria,  her  neighbors, ''^  to  Jesus.  What  might  we  not 
do  for  our  fellow  sinners,  if  our  intercourse  with  them  was  the  over- 
flowing of  a  heart  filled  with  love ;  guided  by  a  single  desire  to 
glorify  our  Saviour,  and  to  edify  his  church  !  Fearful  indeed  io 
the  guilt  of  sinful  silence  ;  and  those,  wha  thus  prove  their  unfaith- 
fulness to  God,  may  well  tremble  at  his  awful  denunciations.  And 
yet  it  is  possible  to  be  bold  in  speech  for  God,  when  in  the  closet, 
the  family,  or  the  world,  our  consciences  justly  convict  us  of  in- 
sincerity.— "Thou  that  teachest  another,  teachest  thou  not  thy- 

*  Ps.  cxliu.  10.  2  Heb.  x.  20,  xiii.  15.  1  Pet.  ii.  5.  3  Eph.  iii.  19. 

<  Phil.  ii.  16.  5  Matt.  xxv.  29.  6  Psalm  xii.  4. 

7  I  Cor.  vi.  19.  8  II).  20.  » Gen.  xviii.  19. 

w  Deut.  xi.  18—21.  »  John  i.  40—42.  w  lb.  iv.  29,  30. 


26  EXPOSITION    OP    PSALM    CXIX. 

self?"^  Let  us  seek  therefore  to  have  our  hearts  "filled  with  the 
Spirit  ;"2  else  our  "  talk  of  the  hps  tendeth  only  to  penury."^ 

This  subject  illustrates  the  character  of  the  Lord's  people — 
"The  mouth  of  the  righteous  speaketh  wisdom,  and  his  tongue 
talketh  of  judgment  ;"*  their  resolution — "  My  mouth  shall  shew 
forth  thy  righteousness  and  thy  salvation  all  the  day ;  for  I  know 
not  the  numbers  thereof ;"«  their  prayer — "O  Lord,  open  thou 
my  lips,  and  my  mouth  shall  shew  forth  thy  praise  ;"^  their  bless- 
ing— "  The  lips  of  the  righteous  feed  many.  A  wholesome 
tongue  is  a  tree  of  hfe."^  The  example  of  the  Saviour,  here  as 
everywhere,  is  our  perfect  and  encouraging  pattern :  "  I  have 
preached  righteousness  in  the  great  congregation  ;  lo  !  I  have  not 
refrained  my  lips,  O  Lord,  thou  knovvest.''^  In  this  spirit  of  their 
Master,  the  Apos^tles  awed  their  persecutors  into  forbearance — "  We 
cannot  but  speak  the  things  which  we  have  seen  and  heard. "^ 

How  sinful  is  it  to  employ  our  lips  for  any  but  the  Lord  !  Yet 
not  less  sinful  is  our  reluctance  to  employ  them  for  him  !  Surely 
the  day — when  perhaps  we  have  been  fluent  in  worldly  conversa- 
tion, and  yet  have  neglected  our  opportunities  for  speaking  a  word 
for  him,  must  be  considered  a  lost  day  !  Is  there  not  much  cause 
for  watchfulness,  prayer,  and  self-denial;  lest  our  silence  should 
deny  him,  whom  by  every  obligation  we  are  bound  to  confess?  If 
our  inability  to  bear  a  testimony  for  our  Lord  is  not  painful  to  us,^^ 
must  we  not  suspect,  if  not  the  sincerity,  at  least  the  strength  of 
our  attachment  to  his  precious  name?  and  we  can  do  no  better 
than  retire  into  our  closets  with  the  prayer  of  contrition — "Enter 
not  into  judgment  with  thy  servant,  O  Lord."'^ 

14.  I  have  rejoiced  in  the  way  of  thy  testimonies ^  as  much  as  in  all  riches. 

How  natural  is  it  to  be  speaking  of  that  which  is  our  delight ! 
The  man  of  God  was  always  declaring'  the  Lord's  judgments^ 
because  they  were  his  rejoicing.  There  is  indeed  a  real  joy  in 
despising  earthly  joys.  "  How  sweet,"  said  Augustine,  refering  to  the 
period  of  his  conversion,  "  was  it  in  a  moment  to  be  free  from  those 
delightful  vanities,  to  lose  w^hich  had  been  my  dread  ;  to  part  with 
which  was  now  my  joy  !"^*  More  satisfying  is  the  believer's  rejoic- 
ing in  the  way  of  God,  than  that  of  the  miser  in  his  untold  riches.*^ 
Here  he  may  safely  say  to  his  soul — "  Soul,  thou  hast  much  goods 

»  Romans  ii.  21.  2  Eph.  v.  18,  19.  »  Prov.  xiv.  23,  with  x.  19. 

4  Ps.  xxxvii.  30.  8  lb.  Ixxi.  15.  «  lb.  li.  15. 

7  Prov.  X.  21,  XV.  4.  «  Ps.  xl.  9,  10,  with  Luke  iv.  16—22.  »  Acts  iv.  20. 

"»  Compare  Psalm  xxxix.  1,  2.    Jcr.  xx.  9.  J' Psalm,  cxliii.  2. 

•2  "  Quas  amittere  mctus  erat,  jam  dimittere  gaudium  fuit." — Aug.  Confess.  Book  ix. 
Never  man  in  his  unregenerate  state,  by  his  own  confession,  more  strongly  illujitrated 
the  truth  of  our  Lord's  declaration — "  Whosoever  committeth  sin  is  the  servant  of  sin." 
(John  viii.  34,  with  2  Peter  ii.  19.^  He  describes  himself  actually  as  "wallowing  in  the 
mire,"  with  as  much  delight  as  if  he  were  rolling  himself  in  a  bed  of  spices,  or  perfuming 
himself  with  the  most  precious  ointment.  ("  Volutare  in  csBno,  tanquam  cinnamonis  et 
unguentis  pretiosis.")  Yet  when  the  word  pierced  his  heart,  and  brought  a  new  bias 
and  taste  into  his  soul,  how  delightfully  is  his  language  changed  in  the  recollection  of 
his  past  "  excess  of  riot !"     "  Quam  sauve  est  btis  suavitatibus  carere !" 

«  Verses  72,  127. 


VERSE   15.  27 

laid  up  for  many  years ;  take  thine  ease."  And  these  are  the  only 
riches  within  the  reach  of  all.  If  we  are  poor  in  this  world,  it  is  the 
Lord's  providence.  If  we  are  poor  in  grace  it  is  our  own  fault.  It 
is  because  we  have  despised  our  Lord's  counsel  to  buy  of  him, 
"gold  tried  in  the  fire,  that  we  may  be  rich."^  And  what  is  this 
enriching  portion? — "  Things  present  and  things  to  come:'"^  some- 
thing enjoyed,  and  much  more  expected  :  the  mercies  of  eternity 
added  to  the  blessings  of  time ;  the  riches  of  both  worlds — all  as- 
sured to  him  by  the  covenant  of  grace  "  in  the  way  of  the  Lord's 
iestimoniesy  Is  it  not  then  most  strange,  that  with  such  treasure 
in  possession  and  in  prospect,  the  child  of  God  should  be  so  careless 
in  increasing  his  store,  and  in  confirming  his  own  interest  in  it? 
But  the  riches  of  Gods  testimonies  have  this  peculiar  property, 
that  they  cease  to  rejoice  the  heart,  when  they  are  not  uppermost 
there.  Have  there  not  been  times,  when  we  have  actually  rejoiced 
in  the  accession  of  some  worldly  good,  or  the  accomplishment  of 
some  worldly  desire,  more  than  in  this  heavenly  treasure?  What 
then  do  we  count  our  riches  7  To  thrive  in  grace,  or  in  the  world? 
to  be  rich  towards  God,  or  for  our  own  indulgence  ? 

But  though  we  would  rejoice  in  the  testimonies^  and  would  not, 
for  all  this  world  can  afford,  lose  a  verse  or  letter  of  our  Bibles,  yet 
we  cannot  be  satisfied  with  a  general  interest.  Many  texts — doctri- 
nal, practical,  or  experimental — have  been  specially  sealed  by  the 
Divine  Spirit  upon  our  hearts.^  This  or  that  promise — yea,  all  the 
land  of  promise,  as  much  as  I  can  set  my  foot  upon — is  mine.  Of 
these  precious  testimonies^  shall  we  not  increase  our  little  stock,  un- 
til we  have  apprehended  the  full  enjoyment  of  the  whole  ;  if  indeed 
the  fulness  of  that  which  is  called  "  unsearchable"*  can  ever  be,  in 
this  life  at  least,  completel}?^  enjoyed? 

But  it  is  not  so  much  in  the  Lord's  testimonies,  as  "m  the  way 
of,  themj''  that  David  rejoiced — the  way  to  God,  of  which  they  tes- 
tify^ — "  the  way  of  holiness,""  in  which  they  lead — the  narrow 
way  of  the  cross — so  contrary  to  our  natural  desires  and  inclina- 
tions, that  none  but  the  true  sheep  of  Christ  can  ever  enter,  or  con- 
tinue in  it.  Who  that  walks  in  these  ways  will  fail  to  find  them, 
in  duties  no  less  than  in  privileges,  ^' paths  of  pleasantness  and 
peace?"  Our  happiness  is  not  withered,  but  flourishing.  "Thus 
saith  the  Lord,  Stand  ye  in  the  ways  and  see,  and  ask  for  the  old 
paths,  where  is  the  good  way,  and  walk  therein,  and  ye  shall  find 
rest  for  your  souls."^ 

15.  IvAll  meditate  in  ^y  'precepts ^  and  have  respect  unto  thy  ways. 

Our  rejoicing  in  the  testimonies  of  God  will  naturally  flow  in 
an  habitual  meditation  in  them.^  The  thoughts  follow  the  affec- 
tions.    They  are  no  burden  to  the  carnal  man,  so  far  as  his  heart 

1  Rev.  iii.  18.  2  1  Cor.  iii.  22. 

'  "This  is  my  Scripture,"  Origen  used  to  say  of  such  texts.  *  Eph.  iii.  18. 

8  John  xiv.  6,  with  v.  39.  '  Isaiah  ixxv.  8.  "*  Jet.  vi.  16. 

•  Verse  97.     Psalm  i.  2. 


28  EXPOSITION    OF    PSALM    CXIX. 

is  in  them.  But  having  no  spiritual  taste,  he  has  no  ability  for 
spiritual  7neditatio7i.  Indeed  many  sincere  Christians,  through  re- 
maining weakness  and  depravity,  are  too  often  rehictant  to  it. 
They  are  content  with  indolent  reading :  and,  with  scarcely  a 
struggle  or  a  trial,  yield  themselves  up  to  the  persuasion,  that  they 
are  unable  sufficiently  to  abstract  their  minds  for  this  blessed  em- 
ployment. But  let  the  trial  prove  the  work.  Perseverance  will 
accomplish  the  victory  over  mental  instability,  and  the  spiritual 
difficulty  will  give  way  to  prayer — "Lord,  help  me."  The  fruit- 
fulness  of  this  employment  will  soon  be  manifest.  Does  it  not  "  stir 
up  the  gift  of  God  that  is  in  us,"^  and  keep  the  energies  of  the  heart 
in  a  wakeful  posture  of  conflict  and  resistance  ?  Besides  this,  it  is 
the  digestive  faculty  of  the  soul,  which  converts  the  word  into  real 
and  proper  nourishment :  so  that  this  revolving  of  a  single  verse  in 
our  minds  is  often  better  than  the  mere  reading  of  wiiole  chapters. 
"  Thy  words  were  found,  and  I  did  eat  them  ;  and  thy  word  was 
unto  me  the  joy  and  the  rejoicing  of  my  heart."^  Thus  the  mind 
becomes  the  instrument  of  faith  and  love — of  joy  and  strength. 

But  this  meditation  not  only  includes  the  stated  times  of  thought, 
but  the  train  of  holy  thoughts,  that  passes  through  the  mind  during 
the  busy  hours  of  the  day.  This  maintains  an  habitual  flow  of 
spiritual  desires,  and  excites  the  flame  of  love  within,  till  at  length 
the  Psalmist's  resolution  becomes  the  inwrought  habit  of  our  minds 
— "  /  will  meditate  in  thy  precepts.''^ 

Can  we  want  a  subject  for  meditation,  if  indeed  the  salvation  of 
Jesus  has  been  made  known  to  our  souls?  While  musing  upon 
this  glorious  theme,  does  not  "the  fire  burn"^  within,  as  if  our 
hearts  were  touched  with  a  live  coal  from  the  altar  of  God  ?  Chide 
then,  believer,  thy  dull  and  sluggish  spirit,  that  suffers  the  precious 
manna  to  lie  ungathered  upon  the  ground,  that  is  slow  to  entertain 
these  heavenly  thoughts,  or  rather  that  heavenly  guest,  whose 
peculiar  office  it  is  to  "  help  our  infirmities,"''  and  especially  to  "  take 
of  Christ's,  and  show  it  unto  us."» 

The  exercise,  however,  of  this,  as  of  every  other  duty,  may  prove 
a  barren  form,  that  imparts  neither  pleasure  nor  profit. <'  Let  each 
of  us  then  ask — What  distinct  experimental  benefit  have  I  received 
from  the  word?  Do  I  endeavor  to  read  it  with  prayerful  medita- 
tion, until  I  find  my  heart  filled  with  it? 

But  this  communing  with  the  word  is  not  for  contemplation,  but 
for  practice.'     By  meditating  on  God^s  precepts^  we  learn  to  have 

»  2  Tim.  i.  6. 
8  Jer.  XV.  16.     "  Meditation  is  that  exercise  of  mind,  whereby  it  recalls  a  known  truth, 
as  some  kinds  of  creatures  do  their  food,  to  be  ruminated  upon,  until  the  nutritious  parts 
are  extractetl,  and  fitttnl  for  the  purposes  of  life." — Bishop  Home  on  this  verse. 

*  Ps.  xxxix.  3,  and  comp.  Ps.  xlv.  1.  <  Rom.  viii.  20.  5  John  xvi.  14,  15. 

•  "  If  a  chapter  be  read  with  the  eye  merely,  while  the  mind  remains  inattentive,  and 
the  book  be  shut  as  soon  as  the  chapter  is  finished,  and  thus,  what  has  been  read  imme- 
diately escapes  the  memory;  what  is  there  to  surprise,  if,  after  the  whole  Bible  has  been 
several  times  reatl  through,  we  discover  in  ourselves  no  increase  of  piety  and  devotion  1" 

■  Professor  Franck. 
1  Joshua  i.  8. 


VERSE   16.  29 

respect  unto  his  ?/7ay5— carefully  "  pondering  the  path  of  our  feet," 
that  we  "turn  not  aside."  ^  Thy  loving  kindness  is  before  mine 
eyes  ;  and  I  have  walked  in  thy  truthP'^  "  My  foot,"  saith  Job, "  hath 
held  his  steps;  his  way  have  I  kept,  and  not  declined.  Neither 
have  I  gone  back  from  the  cominandaient  of  his  lips ;  "  /  have 
esteemed  the  words  of  his  mouth  more  than  my  necessary  foodP^ 

16.  1  will  delight  myself^  in  thy  statutes  ;  1  will  not  forget  thy  word. 

As  delight  quickens  to  meditation^  so  does  the  practical  habit  of 
meditation  strengthen  the  principle  of  delight.  In  the  enjoyment 
of  this  delight  the  Christian  (however  small  his  attainments  may 
be)  would  rather  live  and  die,  than  in  the  pursuit,  and  even  in  the 
possession  of  tfie  most  satisfying  pleasures  of  a  vain  and  empty 
world.  But  if  it  be  a  real  "  delight  in  the  Lord^s  statutes,^^  it  will 
be  universal — when  they  probe  the  secret  lurking-places  within, 
and  draw  out  to  the  full  light  the  hidden  indulgences  of  a  heart 
that  is  yet  "  carnal ;"®  when  they  call  for  the  entire  crucifixion  of 
every  corrupt  inclination,  and  the  unreserved  surrender  of  all  to  the 
self-denying  service  of  our  God.  This  spirit  is  very  different  from 
the  delight  of  the  hypocrite,  which  is  rather  "  to  know,"  than  to  do 
the  "  ways  of  his  God  :"^  and  therefore  which  is  satisfied  with  out- 
ward conformity,  with  little  or  no  desire  to  "  understand  the  errors  of 
his  heart,"  that  he  might  be  "cleansed  from  secret  faults."^  The 
spring  of  our  obedience  will  therefore  prove  its  sincerity ;  and  the 
reality  of  our  love  will  be  manifested  by  its  fruitfulness  and  active 
cheerfulness  in  our  appointed  sphere  of  duty. 

We  may  also  observe  here  an  evidence  of  adoption,  when  obedi- 
ence is  not  a  burden,  but  a  delight.  The  servant  may  perform 
the  statutes  of  God,  but  it  is  only  the  Son  who  ^^  delights  in  theni.^^ 
But  what — we  may  ask — is  the  spring  of  adoption  I  It  is  "  the 
Spirit  of  the  Son  sent  into  our  hearts,  whereby  we  cry  'Abba, 
Father.' "'  It  is  because  we  are  at  peace  with  God  through  .Tesus 
Christ;  because  the  statutes  are  the  message  of  reconciliation 
through  him,  that  they  become  delightful  to  those  who  are  partakers 
of  this  great  salvation.  The  spirit  of  adoption,  therefore,  as  the 
principle  of  delight,  is  the  spring  of  acceptable  obedience  in  the 
Lord's  service. 

And  surely  those  who  are  serving  him  in  this  happy  filial  walk 
are  not  likely  to  ^''forget  his  wordP  As  the  eye  is  continually 
turned  to  the  object  of  its  affection,  so  the  eye  of  the  soul,  that  has 
been  fixed  with  delight  on  the  ways  of  God,  will  be  habitually 
resting  upon  them.  As  one  of  the  wise  heathens  observed — "I 
never  yet  heard  of  a  covetous  old  man,  who  had  forgotten  where 
he  had  buried  his  treasure."'"     The  reason  is  abundantly  evident. 

1  Prov.  iv.  26,  27.  2  Psalm  xxvi.  3.  3  Job  xxiii.  11,  12. 

*  "  I  will  solace  and  recreate  myself." — Ainsworth.  A  beautiful  illustration  of  the 
refreshment  of  the  word,  when  the  mind  is  tired  out  with  the  toilsome  encumbering  cares 
of  the  world.  5  Verses  14,  15.  ^  gee  Rom.  vii.  14.     1  Cor.  iii.  1,  3. 

7  Isaiah  Iviii.  2.  8  Psalm  xix.  12.  i"  Gal.  iv.  6. 

1*  "  Nee  vero  quenquam  senum  audivi  oblitum,  quo  loco  thesauriun  obruisset."— Cicero 
de  Senectute.     Compare  Matt.  vi.  21 


30  EXPOSITION    OF    PSALM    CXIX. 

His  heart  is  in  it.  And  this  explains  the  forgetfulness  of  the  un- 
godly or  the  formalist.  They  have  no  delight  in  the  statutes. 
And  who  is  not  glad  to  forget  what  is  distasteful?  But  if  we 
"have  tasted  that  the  Lord  is  gracious" — if  we  have  found  a 
treasure  in  the  way  of  his  testimonies — we  c^nnoX.  forget  the  sweet- 
ness of  the  experience,  or  where  to  go  to  refresh  ourselves  with  the 
repetition  of  it. 

Forgetfulness  of  the  word  is,  however,  to  the  Christian,  a  source 
of  continual  complaint,  and  sometimes  also  of  most  distressing 
temptation.  Not  that  there  is  always  a  real  charge  of  guilt  upon 
the  conscience.  For,  as  Boston  somewhat  quaintly  observes — 
"Grace  makes  a  good  heart-memory,  even  where  there  is  no 
good  head-memory."  But  means  must  be  used,  and  helps  may  be 
suggested.  Watchfulness  against  the  influence  of  the  world  is  of 
the  first  importance.  How  much  of  the  good  seed  is  choked  by  the 
springing  thorns  !^  If  our  hearts  are  ever  refreshed  with  spiritual 
delight,  we  should  be  as  cautious  of  an  uncalled-for  advance  into 
the  world,  as  of  exposing  an  invalid's  susceptible  frame  to  a  damp 
or  unhealthy  atmosphere.  Whatever  warmth  had  been  kindled  in 
spiritual  duties,  may  be  chilled  by  one  moment's  unwary  rush  into 
an  unkindly  clime.  We  must  also  recommend  increasing  atten- 
tion to  the  word,  as  the  means  of  its  preservation'^ — the  exercise  of 
"faith,"  without  which  it  will  "  not  profit"^  the  active  habit  of  love, 
bringing  with  it  a  more  habitual  interest  in  tne  statutes^ — all  accom- 
panied with  unceasing  prayer  for  the  gift  of  the  Holy  Spirit,  made 
th  eexpress  subject  of  promise  for  this  purpose.^  Under  this  heav- 
enly teaching  and  recollections,  what  delight  will  be  found  in  the 
statutes  !  what  blessed  remembrance  of  his  word  !  And  what  a 
happy  spirit  is  their  delight  and  remembrance  of  the  word — the 
affections  glowing — the  memory  pondering — the  presence  and  man- 
ifestation of  truth  keeping  the  heart  in  close  communion  with 
God !  "  O  Lord  God,  keep  this  for  ever  in  the  imagination  of  the 
thoughts  of  the  hearts  of  thy  people  and  prepare  their  hearts  unto 
thee."« 


PART   III. 

17.  Deal  hountifuUy  idth  thy  servant,  that  I  may  live,  and  ke  p  thy  word. 

Tins  prayer  appears  to  have  been  much  upon  David's  heart,  and 
Id  the  substance  and  object  of  it  is  again  repeated.''     Nor  does  he 

»  Matt.  xiii.  22.  «  Heb.  ii.  1.  3  lb.  iv.  2.  *  Verse  15. 

6  John  xiv.  26.  «  1  Chron.  xxix.  18.         '  Verse  77. 


VERSE    17.  31 

fail  to  acknowledge  the  answer  to  iU  The  believer  hke  David,  is 
a  man  of  large  expectations.  As  regards  himself — his  own  daily 
provocations  and  backslid ings — he  cannot  stand  upon  his  own 
ground.  But  when  he  brings  with  him  the  name,  tlie  blood,  the 
intercession  of  Jesus,  as  soon  could  God  deny  his  own  beloved  Son, 
as  resist  the  supplication  of  those  who  present  this  all-prevailing 
plea.*  Nay — is  not  this  his  own  gift  to  his  children,  as  the  pledge  of 
every  other  gift?^  And  what  other  pledge  can  they  need,  to  en- 
courage them  to  draw  nigh  with  the  largest  desire,  and  the  most 
heavenly  expectation?  We  may  indeed  be  too  bold  in  our  manner 
of  approach  to  God  ;*  but  we  cannot  be  too  bold  in  our  expectations 
from  him.  Standing  as  we  do  upon  such  high  and  sure  ground, 
it  is  equally  dishonorable  to  him,  and  impoverishing  to  ourselves, 
to  ask  only  a  little  of  him.  Rather  let  us,  according  to  his  own 
command,  "  open  our  mouths  wide ;  and  he  will  fill  them."* 
Rather  let  us  expect  that  he  will  deal — not  only  favorably — but 
bountifully  with  his  servants — that,  as  "  our  God,  he  will  supply 
all  our  need  according  to  his  riches  in  glory  by  Christ  Jesus."« 

And,  indeed,  the  most  experienced  believer  cannot  forget,  that 
he  is  in  himself  still  the  same  poor,  weak,  empty,  helpless  creature 
as  at  first.  Nothing  therefore  short  of  a  bountiful  supply  can  an- 
swer his  emergency.  Such  a  supply  is  always  at  hand.  The 
act  of  prayer  increases  the  power  to  pray.  The  throne  of  grace  is 
a  well,  which  no  power  or  malice  of  the  Philistines  can  stop  up.' 

We  need  not  say, — "  We  have  nothing  to  draw  with,  and  the 
well  is  deep."^  Faith  will  enable  us  "  with  joy  to  draw  water  out 
of  this  well  of  salvation."^  Let  us  bring  our  empty  vessels,  until 
"  there  is  not  a  vessel  more."^°  Yes — behever — there  is  indeed  a 
bountiful  supply  of  grace — of  every  kind — suited  to  every  want — 
grace  to  pardon — grace  to  quicken — grace  to  bless.  Oh  !  see,  then, 
that  you  come  not  empty  away.  Remember — who  it  is  that  pleads 
before  the  throne.  Remember — that  the  grace  you  need  is  in  his 
hand.  From  eternity  he  foreknew  your  case.  He  laid  your  por- 
tion by.  He  has  kept  it  for  the  time  of  need ;  and  now  he  only 
waits  for  an  empty  vessel  into  which  to  pour  his  supply.  He  is 
ready  to  show  you,  how  infinitely  his  grace  exceeds  all  thoughts — 
all  prayers — all  desires — all  praises. 

And  say — what  has  been  the  fruit  of  your  pleading,  waiting  ex- 
pectancy at "  the  throne  of  grace?"  Have  you  not  returned  thence 
with  a  fresh  spring  of  devotedness  in  this  service,  with  every  selfish 
thought  forgotten  in  the  desire,  that  you  "way  live  and  keep  his 
word."  Nothing  touched  or  moved  your  reluctant  heart,  but  the  ap- 
prehension of  bountiful  redeeming  love.  This  makes  obedience  easy 
— delightful — natural — in  a  manner  unavoidable.    It  "  constrains'"^ 

1  Verse  65.  Comp.  Ps.  xiii.  6 ;  cxvi.  7,  8.  2  John  xvi.  23,  24.  3  Rom.  viii.  32. 
^  *  A  beautiful  example  of  reverential  approach,  and  of  the  acceptance  manifested,  is 
given  in  Abram's  history,  (Gen.  xvii,  3,)  and  is  in  some  degree  illustrated  by  the  private 
records  of  Luther. — Note  on  verses  147,  148. 

5  Psalm  Ixxxi.  10.  «  Phil.  iv.  19.  ^  Com.  Gen.  ixvi.  15.  8  John  iv.  11. 

»  Isaiah  xii.  3.  w  Comp.  2  Kings  iv.  3—6.  u  2  Cor.  v.  14. 


32  EXPOSITION    OF    PSALM    CXIX.. 

to  it.  The  man  now  lives — not  the  animal  life  of  appetite — not 
the  sensual  life  of  vanity  and  pleasure — but  the  only  life  that  de- 
serves the  name.  He  lives  singly,  supremely  "  to  him  that  died  for 
him,  and  rose  again."^  He  ^^  lives,  and  keeps  his  word."  His 
motto  and  character  now  is — "  To  me  to  live  is  Christ."^  He  val- 
ues life  only  by  its  opportunities  of  serving  his  God.^  The  first  arch- 
angel knows  not  a  higher  object  of  existence.  And  how  encour- 
aging the  reflection,  that  in  this  glorious  object  the  meanest  servant 
in  the  household  of  God  is  an  equal  participant  with  the  most 
blessed  inhabitant  of  heaven ! 

18.   Open  thou  mine  eyes,  that  I  may  behold  wondrous  things  out  of  thy  law. 

In  order  to  keep  God^s  2Vord,  must  we  not  pray  to  understand 
it?  What  then  is  the  prayer?  Not — give  me  a  plainer  Bible-— 
but  open  mine  eyes  to  know  my  Bible.  Not — show  me  some  new 
revelations  beside  the  law — but  make  me  behold  the  wonders  of 
the  law.  David  had  acquired  in  the  Divine  school  "  more  under- 
standing than  all  his  teachers  ;"*  yet  he  ever  comes  to  his  God  un- 
der a  deep  sense  of  his  blindness.  Indeed,  those  who  have  been 
best  and  longest  taught  are  always  the  most  ready  to  "  sit  at  the 
feet  of  Jesus,"''  as  if  they  had  everything  to  learn.  It  is  an  un- 
speakable mercy  to  know  a  little,  and  at  the  same  time  to  feel  that 
it  is  only  a  little.  We  shall  then  be  longing  to  know  more,  and 
yet  anxious  to  know  nothing,  except  as  we  are  taught  of  God. 
There  are  indeed  in  God's  law  things  so  wondrous,  that  "  the  an- 
gels desire  to  look  into  them."*  The  exhibition  of  the  scheme  of 
redemption  is  in  itself  a  world  of  wonders.  The  display  of  justice 
exercised  in  the  way  of  mercy,  and  of  mercy  glorified  in  the  exer- 
cise of  justice,  is  a  wonder,  that  must  fill  the  intelligent  universe  of 
God  with  everlasting  astonishment.  And  yet  these  ^'-wondrous 
things'^  are  hid  from  multitudes,  who  are  most  deeply  interested 
in  the  knowledge  of  them.  They  are  "  hid,"  not  only  from  the 
ignorant  and  unconcerned,  but  "  from  the  wise  and  prudent ;  and 
revealed"  only  "  to  babes  f — to  those  who  practically  acknowledge 
that  important  truth,  that  a  man  "can  receive  nothing,  except  it 
be  given  him  from  heaven."^  External  knowledge  is  like  the  child 
spelling  the  letters  without  any  apprehension  of  the  meaning.  It 
is  like  reading  a  large  and  clear  print  with  a  thick  veil  before  our 
eyes.  Oh!  how  needful  then  is  the  prayer — 'UnveiP — '^  Open 
t/ion  mine  eyes  ;"  let  the  veil  be  taken  away  from  the  law,  that  1 
may  understand  it;  and  from  my  heart,  that  I  may  receive  it !' 

But  do  not  even  Christians  often  find  the  word  of  God  to  be  as 
a  sealed  book?  They  go  through  their  accustomed  portion,  with- 
out gaining  any  increasing  acquaintance  with  light,  life  and  power, 
and  without  any  distinct  application  of  its  contents  to  their  hearts. 
And  thus  it  must  be,  whenever  reading  has  been  unaccompanied 

»  2  Cor.  V.  15.         8  Phil.  i.  21.  Comp.  Acts  xiii.  36.         3  lb.  20.         <  Verses  99,  100. 
8  Luke  X.  39.         •  1  Peter  i.  12.  ^  Matt.  xi.  25.  «  John  iii.  27. 

•  "  Revela  oculos  meos.  Velamcn  detraha  oculis  meia." — Poll  Synopsis.  Margin, 
Reveal.    Compare  2  Cor.  iii.  14 — 16. 


VERSE   19.  33 

with  prayer  for  Divine  influence.  For  we  not  only  need  to  have 
our  "  eyes  open  to  behold'^  fresh  wonders,  but  also  to  give  a  more 
spiritual  and  transforniing*  perception  of  those  wonders,  which  we 
have  already  beheld. 

But  are  we  conscious  of  our  blindness  ?  Then  let  us  hear  the 
counsel  of  our  Lord,  that  we  "  anoint  our  eyes  with  eye-salve,  that 
we  may  see.'''  The  recollection  of  the  promises  of  Divine  teaching 
are  fraught  with  encouragement.  The  Spirit  is  freely  and  abund- 
antly promised  in  this  very  character,  as  "  the  Spirit  of  wisdom  and 
revelation  in  the  knowledge  of  God."^  If  therefore  we  desire  a 
clearer  insight  into  these  ^^  wondrous  things"  of  revelation — if 
we  would  behold  the  glorious  beauty  of  our  Immanuel — if  we 
would  comprehend  something  more  of  the  immeasurable  extent 
of  that  love,  with  which  "  God  so  loved  the  world,  as  to  give  his 
only-begotten  Son''* — and  of  that  equally  incomprehensible  love, 
which  moved  that  Son  so  cheerfully  to  undertake  our  cause,''  we 
must  make  daily,  hourly  use  of  this  important  petition — "  Opefi 
thou  mine  eyes.^^ 

19.  I  am  a  stranger  in  the  earth;  hide  not  thy  commandments  from  me. 

Such  is  the  condition  of  the  child  of  God — a  stranger  in  the 
earth  !  This  confession,  however,  from  a  solitary  wanderer  would 
have  had  little  comparative  meaning.  But  in  the  mouth  of  one, 
who  was  probably  surrounded  with  every  source  of  worldly  enjoy- 
ment, it  shows  at  once  the  vanity  of  "earth's  best  joys,"  and  the 
heavenly  tendency  of  the  religion  of  the  Bible.  This  has  been 
ever  the  character,  confession,  and  glory  of  the  Lord's  people.* 
We  "  would  not  hve  always,"^  and  gladly  do  we  hear  the  warning 
voice  that  reminds  us  to  "  arise  and  depart,  for  this  is  not  our  rest."* 
And  was  not  this  especially  the  character  not  of  David  only,  but  of 
David's  Lord?  Born  at  an  inn' — not  "having  where  to  lay  his 
head'"" — suft'ering  hunger^' — subsisting  upon  alms'* — neglected  by 
his  own'3 — "  looking  for  some  to  take  pity,  but  there  was  none,  and 
for  his  comforters  but  he  found  none"'* — might  he  not  justly  take 
up  the  confession — ^*  I  am  a  stranger  in  the  earth?" 

This  verse  exhibits  the  Christian  in  many  most  interesting  points 
of  view ;  distant  from  his  proper  home'* — without  a  fixed  residence'* 
— with  no  particular  interest  in  the  world'^ — and  submitting  to  all 
the  inconveniences  of  a  stranger  on  his  journey  homewards.'^  Such 
is  his  state !  And  the  word  of  God  includes  all  that  he  wants — a 
guide,  a  guard,  a  companion — to  direct,  secure,  and  cheer  his  way. 
When  thou  goest,  it  shall  lead  thee ;  when  thou  sleepest,  it  shall 
keep  thee  ;  and  when  thou  awakest,  it  shall  talk  with  thee.""  Most 

»  2  Cor.  iii.  18.  »  Rev.  iU.  18.  »  Eph.  i.  17. 

«  John  iii.  16.  »  Heb.  i.  5—7. 

«  Abraham,  Gen.  xiiiL  4.    Jacob,  Gen.  xlvii.  9.     David,  Psalm  xxxix.  12.    AH 

Heb.  li.  13.  Tjobvii.  16. 

8  Micah  ii.  10.  »  Luke  ii.  7.  w  Matt.  viii.  20. 

"  lb.  xxi.  18.  •  w  Luke  viii.  3.  w  John  i.  11. 

i«  Psalm  Ixix.  20.  '5  Heb.  li.  9.  w  1  Chron.  xxix.  15. 

"Phil.  iiL20.  w  Acts  xiv.  23.    Heb.  x.  34.  »»  Prov.  vi.  20— ai 


EXPOSITION    OP    PSALM    CXIX. 

suitable  then  is  the  stranger's  prayer — ^^  Hide  not  thy  comma?id- 
merits  from  meP  Acquaintance  with  the  word  of  God  suppUes  the 
place  of  friends  and  counsellors.  It  furnishes  light,  joy,  strength, 
food,  armor,  and  whatever  else  he  may  need  on  his  way  homewards. 

The  pilgrim-spirit  is  the  pulse  of  the  soul.  All  of  us  are  travel- 
ling to  eternity.  The  worldling  is  at  home  in  the  earth — a  pilgrim 
only  by  constraint.  His  heart  would  say — 'It  is  good  for  me  to  be 
here.  Let  God  dispose  of  heaven  at  his  pleasure.  I  am  content 
to  have  my  portion  in  this  life.'^  The  child  of  God  is  a  stranger 
in  the  earth.  Heaven  is  the  country  of  his  birth.^  His  kindred' 
— his  inheritance^ — his  Saviour^ — his  hope^ — his  home^ — is  there. 
He  is  '-a  citizen  of  no  mean  city,"  of  the  heavenly  Jerusalem.* 
There  he  is  a  pilgrim  in  affection  no  less  than  in  character.  How 
cheering  is  the  thought,  that  here  we  have  no  continuing  city,  if  in 
heart  and  soul  we  are  "seeking  one  to  come  l"^ 

We  know  indeed,  that  we  cannot — we  would  not — call  this 
world  our  home,  and  that  it  is  far  better  to  be  without  it,  than  to 
have  our  portion  in  it.  But  do  we  never  feel  at  home  in  the  earthy 
thus  forgetting  our  proper  character  and  our  eternal  prospects?  Do 
we  always  hve.  speak,  and  act  as  ^^  strangers  in  the  earthH^ — in  the 
midst  of  earthly  enjoyments  sitting  loose  to  them,  as  if  our  treasure 
was  in  heaven?  Does  our  conversation  in  the  society  of  the  world 
gavor  of  the  home  whither  we  profess  to  be  going?  Is  the  world 
gaining  ascendency  in  our  affections?  Let  the  cross  of  Calvary 
be  the  object  of  our  daily  contemplation — the  ground  of  our  con- 
stant "glorying;"  and  the  world  will  then  be  to  us  a  "crucified" 
object.'"  And  lastly,  let  U!i  not  forget,  that  we  are  looking  forward, 
and  making  progress  towards  a  world,  where  none  are  strangers — 
where  all  are  cliildren  of  one  family,  dwelling  in  one  eternal  home. 
'''' In  my  Fathef  s  house^^ — said  our  gracious  Head — ^^  are  many 
mansions :  I  go  to  prepare  a  place  for  yoii."^^ 

20.  My  sold  breaketh  fur  Oie  longing  that  it  hath  unto  thy  judgments  at  all 

times. 

This  intense  desire  and  affection  is  the  Christian's  answer  to 
his  prayers — Open  thou  mine  eyes — Hide  not  thy  commandm^ents 
from  m,e.  For  who  that  is  conversant  with  this  blessed  revelation 
but  longs  to  be  filled  with  it?  In  contrasting  this  glow  with  the 
church  of  Laodicea,  under  a  brighter  dispensation  "  neither  cold  nor 
hot:"'*^ — which  state,  we  may  ask,  most  nearly  resembles  our  own? 
Observe  also,  not  only  the  fervor,  but  the  steady  uniformity,  of 
this  religion.  It  was  not  a  rapture,  but  a  hnbit;  constant  and  uni- 
form; "a^  all  times.^^  With  us,  such  enjoyments  are  too  often 
favored  seasons,  happy  moments  ;  alas  !  only  moments — why  not 
days,  and  months,  and  years?     The  object  of  our  desires  is  an  in- 

*  Psalm  xvii.  14.     Compare  Luke  vi.  24;  xii.  19,  20;  xvi.  25. 

«  Gal.  iv.  26.  a  pph.  iii.  15.  <  lb.  i.  3,  ll,fi.   Matt.  ixv.  34. 

»  John  xiv.  3.    Col.  iii.  1  «  Phil.  iii.  20.  '  2  Cor.  v.  1—6. 

«  Heb.  xii.  22.  »  lb.  xiii.  14.  w  Gal.  vi.  14. 

»»  John  xiv.  2.  is  Rev.  iii.  15. 


VERSE  20.  35 

exhaustible  spring.  The  longing  of  the  soul,  can  never  overreach 
its  object.  The  cherished  desire  therefore  will  become  the  estab- 
lished habit — the  element  in  which  the  child  of  God  lives  and  thrives. 

This  uniformity  is  the  most  satisfactory  test  of  our  profession. 
Often  are  the  judgments  prized  in  affliction,  when  all  other  re- 
sources fail :  or  under  a  pang  of  conscience,  when  the  terror  of  the 
Lord  "is  frowning  upon  the  sinner."^  But  the  affection  wears  off 
the  trouble,  and  the  heart  returns  to  its  hardness.  Often  also  the 
impulse  of  novelty  gives  a  strong  but  temporary  impression.* 
This  is  very  different  from  the  Christian,  whose  study  is  stretching 
out  its  desires  at  all  times  ;  finding  the  judgments  a  cordial  or  a 
discipline — a  support  or  a  preservation — as  his  need  may  require. 

Not  less  important  is  this  habit  as  the  test  of  the  soul's  prosperity. 
We  are  not  satisfied  with  occasional  intercourse  with  a  beloved 
friend.  His  society  is  the  life  of  our  life.  We  seek  him  in  his  own 
ways,  where  he  is  used  to  resort.  We  feel  the  blank  of  his  absence. 
We  look  out  for  his  return  with  joyous  anticipation.  Now  is  this 
the  picture  of  our  souls  longing  for  communion  with  Jesus?  We 
may  feel  his  loss,  should  the  stated  seasons  of  prayer  fail  in  bring- 
ing him  near  to  us.  But  do  we  long  for  him  at  all  times  ?  Do 
we  "wait  for  him  in  the  way  of  his  judgments,'^  where  he  is  wont 
to  be  found  ?^  And  when  spiritual  exercises  are  exchanged  for 
worldly  occupations,  do  we  seize  the  leisure  moment  to  catch  a 
word — a  glimpse —  a  look  ?  Is  not  the  heart  dumb  with  shame 
in  the  recollection  of  the  cold  habit  of  external  or  occasional  duty  ? 

But  whence  this  low  ebbing  of  spiritual  desire?  Do  we  live 
near  to  the  throne  of  grace?  Have  we  not  neglected  prayer  for 
the  influence  of  the  Spirit?  Have  we  not  indulged  a  light,  vain, 
and  worldly  spirit,  than  which  nothing  more  tends  to  wither  the 
growth  of  vital  religion?  Or  have  not  the  workings  of  unbelief 
been  too  faintly  resisted?  This  of  itself  will  account  for  much  of 
our  dulness;  since  the  rule  of  the  kingdom  of  grace  is — "Accord- 
ing to  your  faith  be  it  unto  you."*  Grace  is  indeed  an  insatiable 
principle.  Enjoyment,  instead  of  surfeiting,  only  serves  to  sharpen 
the  appetite.  Yet  if  we  are  content  to  live  at  a  low  rate,  there 
will  be  no  sensible  interest  in  the  consolation  of  the  Gospel.  We 
know,  desire,  and  are  satisfied  with  little :  and  therefore  we  enjoy 
but  Uttle.  We  live  as  borderers  on  the  land,  instead  of  bearing 
our  testimony — "  Surely  it  floweth  with  milk  and  honey  ;  and  this 
is  the  fruit  of  itP^  This  is  not  the  thriving,  the  cheerfulness,  the 
adoring  of  the  Gospel.  It  is  rather  the  obscuring  of  the  glory  of 
our  Christian  profession,  and  of  the  happiness  of  its  attendant 
privileges. 

Let  not  the  fervor  of  desire  here  expressed  be  conceived  to  be 
out  of  reach ;  nor  let  it  be  expected  in  the  way  of  some  sudden 
manifestation  or  excitement.  Rather  let  us  look  for  it  in  a  pa- 
tient, humble,  and  persevermg  waiting  upon  the  Lord.     We  may 

» Isa.  xxvi.  16.  2  John  v.  35.  3  jga.  xxvi.  8j  Ixiv.  5. 

<  Matt.  ix.  29.  «  Num.  xiii.  27. 


30  EXPOSITION    OP    PSALM    CXIX. 

have  still  to  complain  of  coldness  and  wanderings.  Yet  strength 
to  wait  will  be  imperceptibly  given :  faith  will  be  sustained  for  the 
conflict:  and  thus  our  souls  will  "make  their  boast  in  the  Lord/' 
even  though  an  excited  flow  of  enjoyment  should  be  withheld. 
One  desire  will,  however,  tread  upon  another,  increasing  in  ful- 
ness, as  the  grand  object  is  nearer  our  grasp. 

At  all  events,  let  us  beware  of  resting  satisfied  with  the  confes- 
sion of  our  lukewarmness  to  our  fellow-creatures,  without  "  pouring 
out  our  heart  before  the  Lord."  There  is  a  fulness  of  grace  in  our 
glorious  Head  to  "strengthen  the  things  that  remain,  that  are 
ready  to  die,"  *as  well  as  at  the  beginning  to  "quicken"  us  when 
"dead  in  trespasses  and  sins."  Abundant,  also,  are  the"  promises 
and  encouragements  to  poor,  dry,  barren  souls — "  1  will  heal  their 
backrflidings ;  I  will  be  as  the  dew  unto  Israel:  he  shall  grow  as 
the  lily,  and  cast  forth  his  roots  as  Lebanon. "^  For  what  purpose 
are  promises  such  as  these  given,  but  that  they  may  be  "argu- 
ments," wherewith  to  "  fill  our  mouth,"  when  in  the  contrition  of 
faith  we  again  venture  to  "  order  our  cause  before  God  V  And 
"will  he  plead  against  us  with  his  great  power?"  No — but  "he 
will  put  his  strength  in  us  /''^  and  we  shall  yet  again  "  run  the 
way  of  his  commandments"'*  with  an  enlarged  heart. 

21.   Thou  hast  rebuked  the  proud  that  are  cursed,  which  do  err  from  thy  com- 
mandments. 

Let  the  histories  of  Cain,*  Pharaoh,^  Haman,^  Nebuchadnezzar,' 
and  Herod,^  exhibit  the  proud  under  the  rebuke  and  curse  of 
God.  He  abhors  their  persons^  and  their  offerings  ;i°  he  "knows 
them  afar  off:"''  "  heresisteth  them:"'*  "he  scattereth  them  in  the 
imai^inations  of  their  hearts." '^  Especially  hateful  are  they  in  his 
sight,  when,  cloaking  themselves  under  a  spiritual  garb — "  they 
say,  Stand  by  thyself,  come  not  near  tb  me ;  for  1  am  holier  than 
thou :  these  are  a  smoke  in  my  nose,  a  fire  that  hurneth  all  the 
day.^^^*  Most  of  all  is  this  sin  an  abomination  in  his  own  beloved 
people.  David"'  and  Hezekiah"*  are  instructive  beacons  in  the 
Church,  that  they,  least  of  all,  must  expect  to  escape  his  rebuke — 
"  Thou  wast  a  God  that  forgavest  them  ;  thous^h  thou  tookest  ve7t- 
^eance  on  their  inventions. ^^^''  "  Now  they  call  the  proud  happy."" 
But  will  they  be  counted  so,  when  they  shall  be  manifestly  under 
the  curse  of  God  ;  when  "  the  day  of  the  Lord  shall  be  upon  them 
to  bring  them  low,"  yea  to  "  burn  them  in  the  oven  "of  his  heav- 
enly wrath  ?"'» 

Pride  probably  influences  all,  that  "  do  err  from  the  Lord's  com- 
mandments f^  yet  doubtless  "the  Righteous  Judge"  will  make  au 
infinite  difference  between  errors  of  infirmity  and  of  obstinate  wil- 

»  Hosea  xiv.  4—6.                      2  job  xxiii.  4—0.  ^  Verse  32. 

«  Gen.  iv.  5,  13—16.                6  Kxod.  xiv.  15—31.  «  Esther  vii.  7—10. 

7  Dan.  iv.  29—33.                   »  Acts  xii.  21—23.  »  Prov.  vi.  16,  17. 
>°  Luke  xviii.  1 1,  12,  14.          "  Psalm  cxxxviii.  6.        "  1  Peter  v.  5,  with  Prov.  iii.  34 

>3Lukci.  51.            iMsa.  Ixv.  5,  with  Luke  xviii.  11.  's  2  Sam.  xxiv.  1— 15. 

w  2  King*  XX.  12—18 ;  2  Chron.  xxxii.  31.  "  Psalm  xcix.  8. 

M  MaL  iii.  15.                                 '»  Isaiah  U.  12—17;  Mai.  iv.  1. 


VERSE  21.  37 

fulness.*  The  confession  of  the  man  of  God — "  I  have  gone  astray 
like  a  lost  sheep  "^ — is  widely  different  in  character  from  the  sub- 
jects of  this  awful  rebuke  and  curse.  "  Tkou  hast  trodden  down 
all  them  that  err  from  thy  statutes ;  for  their  deceit  is  false- 
hood.'^ 

We  wonder  not  at  this  expression  of  the  mind  of  God  concerning 
pride.  There  is  no  sin  more  abhorrent  to  his  character.  It  is  as  if 
we  were  taking  the  crown  from  his  head,  and  placing  it  upon  our 
own.  It  is  man  making  a  god  of  himself, — acting  from  himself, 
and  for  himself  Nor  is  this  principle  less  destructive  to  our  own 
happiness.  And  yet  it  is  not  only  rooted,  but  it  often  rears  its 
head  and  blossoms,  and  bears  fruit,  even  in  hearts  which  "hate  and 
abhor"  its  influence.  It  is  most  hke  its  father,  the  Devil,  in  serpen- 
tine deceitfulness.  It  is  always  active — always  ready  impercep- 
tibly to  mix  itself  up  with  everything.  When  it  is  mortified  in 
one  shape,  it  rises  in  another.  When  we  have  thought  that  it  was 
gone,  in  some  unexpected  moment  we  find  it  here  still.  It  can 
convert  everything  into  nourishment,  even  God's  choicest  gifts — 
yea,  the  graces  of  his  Spirit.  Let  no  saint  therefore,  however  near 
he  may  be  living  to  God,  however  favored  with  the  shinings  of 
his  countenance — consider  himself  beyond  the  reach  of  this  temp- 
tation. Paul  was  most  in  danger,  when  he  seemed  to  be  most  out 
of  it ;  and  nothing  but  an  instant  miracle  of  grace  and  power  saved 
him  from  the  "snare  of  the  Devil."*  Indeed,  the  whole  plan  of 
salvation  is  intended  to  humble  the  pride  of  man,  by  exhibiting 
his  restoration  to  the  Divine  favor,  as  a  free  gift  through  the  aton- 
ing blood  of  the  cross.  How  hateful  therefore  is  proud  man's  resist- 
ance to  this  humbling  doctrine  of  the  cross,  and  the  humbling  re- 
quisitions of  the  life  of  faith  flowing  from  it !  This  makes  the  sure 
"foundation"  of  the  believer's  hope  "a  stone  of  stumbling"  to  the 
unbehever's  ruin.^  As  regards  also  the  means  of  salvation — how 
can  pride  lift  up  its  head  in  the  view  of  the  Son  of  God,  "  taking 
upon  him  the  form  of  a  servant,"  that  he  might  bear  the  curse  of 
man  ?^    "  Behold,  the  soul  that  is  lifted  up  is  not  upright  in  him."^ 

But  can  a  sinner — can  a  saint — be  proud  ? — one  that  owes 
everything  to  free  and  sovereign  grace — one  that  has  wasted  so 
much  time — abused  so  much  mercy — so  grieved  the  Spirit  of  God 
— that  has  a  heart  so  full  of  atheism — unbelief — selfishness?  Nay, 
the  very  pride  itself  should  be  the  matter  of  the  deepest  daily  hu- 
miliation. Thus  the  remembrance  of  it  may,  under  Divine  grace, 
prove  an  effectual  means  of  subduing  it  in  our  hearts.  We  shall 
overcome  corruption  by  its  own  workings,  and  meet  our  adversary 
with  his  own  weapons.  And  if  this  cursed  principle  be  not  wholly 
destroyed,  yet  the  very  sight  of  its  corruption,  deepening  our  con- 
trition, will  be  overruled  for  our  spiritual  advancement. 

O  blessed  end  !  intended  by  the  Lord's  dealings  with  us,  to  "  hum- 
ble and  to  prove  us" — "  to  know,"  and  to  make  us  know"  "  what 

1  Psalm  xix.  12,  with  xcv.  10.        2  Verse  176.        3  Verse  118.        <  See 2  Cor.  xii.  7 
»  Rom.  ix.  32,  33.     1  Peter  ii.  7,  8.  6  phil.  ii.  5—8.  i  Hab.  iL  4. 


38  EXPOSITION    OF    PSALM    CXIX. 

was  in  our  heart,  that  he  might  do  us  good  at  the  latter  end  !^** 
Let  us  not  frustrate  his  gracious  intentions,  or  build  again  the 
things,  which  he  would  have  destroyed.  May  we  love  to  lie  low — 
lower  than  ever — infinitely  low  before  him !  Lord !  teach  us  to 
remember,  that  "that  which  is  highly  esteemed  among  men,  is 
abomination  in  thy  sight."^  Teach  us  to  bless  thee  for  even  thy 
sharp  and  painful  discipline,  which  tends  to  subjugate  this  hateful 
pride  of  our  hearts  before  our  Saviour's  cross ! 

22.  Remove  from  me  reproach  and  contempt;  for  I  have  kept  thy  testimonies. 

The  proud  under  the  rebuke  of  God,  are  usually  distinguished 
by  their  enmity  to  his  people.  They  delight  to  pour  upon  them 
^^  reproach  a7id  contempt "  with  no  other  provocation  given,  than 
that  their  keeping"  the  testimonies  of  God  condemns  their  own 
neglect.3  This  must,  however,  be  counted  as  the  cost  of  a  decided 
and  separate,  and  consistent  profession.  Yet  it  is  such  a  portion, 
as  Moses  valued  above  all  the  treasures  of  the  world  :*  it  is  that 
reproach^  which  our  Master  himself  "  despised,"  as  "  reckoning  it 
not  worthy  to  be  compared  with"  "  the  joy  that  was  set  before  him."^ 
For  did  he  bear  his  cross  only  on  the  way  to  Calvary  ?  It  was  laid 
for  every  step  in  his  path:  it  met  him  in  every  form  of  suffering,  of 
"  reproach  and  contempts  Look  then  at  him,  as  taking  up  his 
daily  cross  in  breathing  the  atmosphere  of  a  world  of  sin,  and 
"enduring  the  contradiction  of  sinners  against  himself."^  Mark 
him  consummating  his  course  of  "  reproach  and  contempt^''  by 
suffering  without  the  gate — and  can  we  hesitate  to  "  go  forth  unto 
him  without  the  camp,  bearing  his  reproach  7"'^ 

The  trial,  however,  especially  if  cast  upon  us  by  those  whom  we 
have  loved  and  valued,  or  by  those  whom  we  wish  to  love  and  value 
us,  proves  most  severe  :  and  the  spreading  our  case,  after  David's 
example,  before  the  Lord,  is  the  only  preservation  from  faintness — 
"  Remove  from  me  reproach  and  contempt.''^ 

Perhaps  ^^  contempt'''  is  more  hard  to  bear  than  ^^reproach^ 
Even  our  enemies  think  of  us  so  much  better  than  we  deserve, 
that  it  strikes  with  peculiar  poignancy.  Yet  when  the  submissive 
prayer  of  deprecation^  is  sent  up,  doubtless  some  answer,  and  that 
the  right  answer,  will  be  given  ;  and  whether  the  "  reproach^"*  be  re- 
moved^ or  "  grace"  vouchsafed  "  sufficient"  to  endure  it,®  the  issue  will 
prove  alike  for  the  glory  of  God,  and  the  prosperity  of  our  own  souls. 

But  let  us  beware  of  that  "  way  of  escape"  in  returning  to  the 
world,  which  the  insincere  are  ever  ready  to  pursue.  They  dare 
not  act  to  the  full  conviction  of  their  consciences:  they  dare  not 
confront  their  friends  with  the  avowal  of  their  full  determination  to 
form  their  conduct  by  the  principles  of  the  word  of  God.  This  is 
hard — this  is  impossible.  They  know  not  the  "  victory  that  over- 
conielh  the  world :"'°  and  therefore  cannot  bear  this  mark  upon  their 

»  Deut.  viii.  2,  16.  «  Luke  xvi.  15.  »  Heb.  xi.  7.  <  lb.  24—26. 

»Ib.  xii.  2.  eib-S.  7  lb.  xiu.  12, 13.  8  See  verse  134. 

»  2  Cor.  xii.  8.  9.  w  See  1  John  v.  4,  5. 


VERSE  23.  39 

foreheads — "  These  ar#  they,  which  follow  the  Lamb  whithersoever 
he  goeth."*  Far  better,  however,  will  be  the  heaviest  weight  of 
"  reproach  and  contemptj^  than  any  such  endeavor  to  remove  it 
from  ourselves.  The  desire  to  escape  the  cross,  convicts  the  heart 
of  unfaithfulness,  and  makes  way  for  tenfold  difficulties  in  our  path. 
Every  worldly  compliance  against  the  voice  of  God  is  a  step  into 
the  by-path,  which  deviates  wider  and  wider  from  the  straight  and 
narrow  way,  brings  discredit  upon  our  profession,  proves  a  stumbling- 
block  in  the  way  of  the  weak,  and  will  cause  us,  if  not  actually  to 
come  short,  at  least  to  "  seem  to  come  short  of  the  promised  rest.'" 
But  is  the  weight  of  the  cross  really  "above  that  we  are  able  to 
bear  7"  He  that  bore  it  for  us  will  surely  enable  us  to  endure  it  for 
him :  and  upheld  by  him,  we  cannot  sink.  It  is  a  sweet  exchange, 
by  which  the  burden  of  sin  is  removed,  and  bound  to  his  cross ; 
and  what  remains  to  us  is  the  lighter  cross  of  "  reproach  and  con- 
temptj'' — the  badge  of  our  discipleship.^  If  then  we  have  the  testi- 
mony of  our  consciences,  that  in  the  midst  of  a  persecuting  world, 
we  "  have  kept  his  testimonieSj^^ — here  is  our  evidence  of  adop- 
tion, of  our  Father's  special  love,  of  the  indwelling,  comforting, 
supporting  Spirit.^  Here  then  is  our  warrant  of  hope,  that  the 
overwhelming  weight  will  be  removed  from  us  ;  and  that  we  shall 
be  able  to  testify  to  our  Master's  praise  in  the  churches  of  God,  that 
"his  yoke  is  easy,  and  his  burden  is  light."" 

23.  Princes  also  did  sit  and  speak  against  me ;  hut  thy  servant  did  meditate 

in  thy  statutes. 

David  might  well  give  his  testimony  to  "  the  words  of  the  Lord," 
that  they  were  "  tried  words  i'"^  for  perhaps  no  one  had  ever  tried 
them  more  than  himself;  and  certainly  no  one  had  more  experi- 
ence of  their  faithfulness,  sweetness,  and  support.  Saul  and  his 
^^  princes  might  indeed  sit  and  speak  against  him  ;"  but  he  had 
a  resource,  of  which  they  could  never  deprive  him — "Not  as  the 
world  giveth,  give  I  unto  you."^  As  our  blessed  Master  was  em- 
ployed in  communion  with  his  Father,  and  delighting  in  his  work 
at  the  time,  when  the  '■^princes  did  sit  and  speak  against  him  ;"• 
so  under  similar  circumstances  of  trial,  this  faithful  servant  of 
God,  by  meditation  in  the  Lord's  statutes^  extracted  spiritual  food 
for  his  support  :i°  and  in  this  strength  of  his  God  he  was  enabled  to 
"  suffer  according  to  his  will,  and  to  commit  the  keeping  of  his  soul 
to  him  in  well-doing,  as  unto  a  faithful  Creator."" 

The  children  of  Israel  in  Egypt  \^^  Daniel  in  Babylon  ]^^  and  the 
disciples  of  Christ  in  the  early  ages  of  the  church,*^  have  severely 
found  "  this  same  affliction  to  be  accomplished  in  themselves." 
God  is  pleased  to  permit  it,  to  show  that  "  his  kingdom  is  not  of 
this  world," ^^  to  wean  his  people  from  earthly  dependencies — and  to 

»  Rev.  xiv.  4.  £  Heb.  iv.  1.  3  Matt.  xvi.  24. 

*  Verses  61,  69, 87,  95, 110.        5  John  xiv.  15—18,  21—23.  6  Matt,  xi  30. 

f  Ps.  xii,  7,  Prayer-book  Translation.  ^  John  xiv.  27.  ^  lb.  xi.  47,  54 — 57. 

10  Comp.  Psalm  xciv,  19—22.  "  1  Peter  iv.  19.  ^2  Exodus  i.  10. 

w  Dan.  vi.  4—6.  i*  Matt.  x.  17,  18.    Acts  iv,  27—29.  ^  John  xviii,  36 


40  EXPOSITION    OF    PSALM    CXIX. 

bring  out  before  the  world  a  more  full  testimony  of  his  name.^ 
One  other  reason  is  suggested  by  this  verse — to  make  his  word 
more  precious  by  the  experience  of  its  sustaining  consolation  in  the 
conflict  with  the  power  of  the  world.  Often  indeed,  from  a  want 
of  a  present  application  of  the  word,  young  Christians  especially, 
are  in  danger  of  being  put  to  rebuke  by  tlie  scorner's  sneer.  The 
habit  of  Scriptural  7neditatio7i  will  realize  to  them  a  present  God, 
speaking  "  words  of  spirit  and  life"  to  their  souls.  The  importance 
therefore  of  an  accurate  and  well-digested  acquaintance  with  this 
precious  book  cannot  be  too  highly  estimated.  In  the  Christian's 
conflict  it  is  "  the  sword  of  the  Spirit,"^  which,  if  it  be  kept  bright 
by  constant  use,  will  never  be  wielded  without  the  victory  of  faith. 
Such  powerful  support  does  it  give  against  fainting  under  persecu- 
tion, that  the  good  soldier  may  ever  be  ready  to  "  thank  God,  and 
to  take  courage.''^  Christ  has  left  it  indeed  as  the  portion  of  his 
people — "In  the  world  ye  shall  have  tribulation  ;"  counterbalanced 
however,  most  abundantly,  by  the  portion  which  they  enjoy  in 
him — "In  me  ye  shall  have  peace.""*  If  therefore  the  one  half  of 
this  portion  may  seem  hard,  the  legacy  entire  is  such,  as  no  servant 
of  Christ  can  refuse  to  accept,  or  indeed  will  receive  without 
thankfulness. 

24.   Thij  testimonies  also  are  my  delight,  and  my  counsellors. 

What  could  w^e  want  more  in  a  time  of  diflliculty  than  comfort 
and  direction?  David  had  both  these  blessings.  As  the  fruit  of 
his  "  ruedltation  in  the  Lords  statutes!^  in  his  distress  they  were 
his  "  delight ;"  in  his  perplexity  they  were  his  "  counsellors.^^  He 
would  not  have  exchanged  his  delight  for  the  best  joys  of  earth.* 
And  so  wisely  did  his  counsellors  direct  his  course,  that,  though 
"  princes  sat  and  spake  against  hirn^^  they  "  could  find  none  occa- 
sion nor  fault.""  The  testimonies  of  God  were  truly  "  the  7nen  of 
his  counsel.^^''  He  guided  his  own  conduct  by  the  rules  laid  before 
him  in  the  book  of  God,  as  if  he  were  having  recourse  to  the  most 
experienced  counsellors,  or  rather  as  if  the  prophets  of  his  God  were 
giving  the  word  from  his  mouth.^  Thus  the  subjects  as  well  as 
the  Sovereign,  had  his  counsel.  On  one  side  was  Saul  and  his 
counsellors^ — on  the  other  side,  David  and  the  testimonies  of  his 
God.  AVhich,  think  we,  was  better  furnished  with  that  "wisdom 
which  is  profitable  to  direct?"  Subsequently,  as  a  king,  David 
was  constrained  to  make  "  the  testimonies  of  his  God  his  counsel- 
lors^^ ;  and  probably,  to  his  constant  regard  to  their  voice  he  owed 
much  of  his  earthly  prosperity." 

In  such  a  dark  world  as  this,  beset  with  temptation  at  every  turn, 

»  Matt.  X.  18.  2  Eph.  vi.  17.  3  Acts  xxviii.  15. 

<  John  xvi.  33.  See  the  beautiful  illustration  of  this  uhole.  declaration — Acts  xvi. 
22—25.  6  Verses  14,  97,  103,  127,  with  Psahn  iv.  7. 

•  1  Sam,  xviii.  14.     Psalm  ci.  2,  with  Dan.  vi.  4,  5.  '  Marftin. 

8  Comp.  2  Sam.  vii.  4,  5;  also  xvi.  23.  »  Verse  23.  '"  Deut  xvii.  18—20. 

"  2  Sam.  viii.  6,  14,  Compare  also  his  dying  and  most  encouraging  advice  to  Solo- 
mon on  tnis  subject,  founded  doubtless  upon  the  recollection  of  ^s  own  experience, 
1  Kitogs  u.  3. 


VERSE  24.  41 

we  pre-eminently  need  sound  and  wise  counsel.  But  all  of  us  car- 
ry an  evil  counsellor  within  us,  and  it  is  our  folly  to  listen  to  the 
voice.*  God  has  given  Us  his  word  as  a  sure  counsellor^  and  "  he 
that  hearkeneth  to  its  counsel  is  wise."* 

Now,  do  we  value  the  privilege  of  this  heavenly  counsel  ?  Every 
improvement  must  increase  our  delight  in  it ;  a  heartless  interest 
shuts  out  this  blessing.  But  those  who  make  the  word  their  de- 
light will  always  find  it  their  counsellor.  Yet  a  mere  cursory 
reading  will  never  realize  to  us  its  holy  delight  or  counsel.  It  must 
be  brought  home  to  our  own  experience,  and  consulted  on  those 
trivial  occasions  of  every  da}^,  when,  unconscious  of  our  need  of 
divine  direction,  we  are  too  often  inclined  to  lean  to  our  own  coun- 
sel. The  Christian  is  a  man  of  faith  every  step  of  his  way.  And 
this  habitual  use  and  daily  familiarity  with  the  testimonies  of  God 
will  show  him  the  pillar  and  the  cloud^  in  all  the  dark  turns  of  his 
heavenly  road.  The  word  will  be  to  him  as  the  "  Urim  and  Thum- 
mim  :"*  an  infallible  counsellor. 

Sometimes,  however,  perplexity  arises  from  the  conflict,  not  be- 
tween conscience  and  sinful  indulgence,  (in  which  case  Christian 
sincerity  would  always  determine  the  path.)  but  between  duty  and 
duty.  When,  however,  acknowledged  obligations  seem  to  interfere 
with  each  other,  the  counsel  of  the  word  will  mark  their  relative 
importance,  connection,  and  dependence :  the  present  path  in  pro- 
vidence:  the  guidance,  which  has  been  vouchsafed  to  the  Lord's 
people  in  similar  emergencies ;  and  the  light  which  the  daily  life 
of  our  Great  Examplar  exhibits  before  us.  The  great  concern, 
however,  is  to  cultivate  the  habit  of  mind,  which  falls  in  most  nat- 
urally with  the  counsel  of  the  word.  "  Walking  in  the  fear  of  the 
Lord,"5  in  a  simple  spirit  of  dependence,"  and  torn  away  from  the 
idolatry  of  taking  counsel  from  our  own  hearts,  we  cannot  materi- 
ally err ;  because  there  is  here  a  suitableness  between  the  disposi^ 
tion  and  the  promise — a  watchfulness  against  the  impetuous  bias 
of  the  flesh:  a  paramount  regard  to  the  glory  of  God,  and  a  meek 
submission  to  his  gracious  appointment.  If  the  counsel,  however, 
should  not  prove  infallible,  the  fault  is  not  in  the  word,  but  in  the 
indistinctness  of  our  own  perception.  We  want  not  a  clearer  rule, 
or  a  surer  guide,  but  a  more  single  eye.  And  if,  after  all,  it  may 
not  mark  every  precise  act  of  duty  (for  to  do  this,  "  even  the  world 
itself  could  not  contain  the  books  that  should  be  written,")  yet  it 
determines  the  standard,  to  which  the  most  minute  acting  of  the 
mind  should  be  brought ;'  and  the  disposition,  which  will  reflect 
the  light  of  the  will  of  God  upon  our  path.^ 

But  let  it  be  remembered,  that  any  want  of  sincerity  in  the 
heart^ — any  allowance  of  self-dependence^° — will  always  close  the 
avenues  of  this  Divine  light  and  counsel.     We  are  often  unconsci- 

1  Prov.  xxviii.  26.      *  2  jb,  xii.  15.  3  Numbers  ix.  15—23. 

6  lb.  xxvii.  21.  5  See  Psalm  xxv.  12,  14.        6  ib.  xxv.  4,  5,  9j  cxUii.  & 

7  \  Cor.  X.  31.     Col.  iii.  17.  8  Matt.  vi.  22,  23. 
0  1  Sam.  xxviii.  6.    Ezek.  xiv.  2—4.                    ^  Prov.  iii.  5,  6. 


42  EXPOSITION    OF    PSALM    CXIX. 

ously  "  walking  in  the  light  of  our  own  fire,  and  in  the  sparks  that 
we  have  kindled."^  Perhaps  we  sought,  as  we  conceived,  tlie  guid- 
ance of  the  Lord's  counsel,  and  suppose  that  we  are  walking  in  it. 
But,  in  the  act  of  seeking,  and  as  the  preparation  for  seeking,  did  we 
subject  our  motives  and  inclinations  to  a  strict,  cautious,  self-sus- 
pecting scrutiny  ?  Was  the  heart  schooled  to  the  discipline  of  the 
cross  ?  Was  "  every  thought  brought  into  captivity  to  the  obedi- 
ence of  Christ  7"2  Or  was  not  our  heart  possessed  with  the  object, 
before  counsel  was  sought  at  the  mouth  of  God?^  Oh  !  how  care- 
ful should  we  be  to  walk  warily  in  those  uncertain  marks  of  hea- 
venly counsel,  that  fall  in  with  the  bias  of  our  own  inclination ! 
How  many  false  steps  in  the  record  of  past  experience  may  be  traced 
to  the  counsel  of  our  own  hearts,  sought  and  followed  to  the  neglect 
of  the  counsel  of  God  ;^  while  no  circumstance  of  perplexity  can  be- 
fall us  in  the  spirit  of  humility,  simplicity,  and  sanctity,  when  the 
counsel  of  the  Lord  will  fail  ! 

An  undue  dependence  upon  human  counsel,*  whether  of  the  liv- 
ing or  the  dead,  greatly  hinders  the  full  influence  of  the  counsel  of 
the  word.  However  valuable  such  counsel  may  be,  and  however 
closely  it  may  agree  with  the  word,  we  must  not  forget,  that  it  is 
not  the  word — that  it  is  fallible — and  therefore  must  never  be 
resorted  to  in  the  first  place,  or  followed  with  that  full  reliance, 
which  we  are  warranted  to  place  on  the  revelation  of  God.  On  the 
other  hand,  what  is  it  to  have  God's  word  as  our  "  Counsellor  ?" 
Is  it  not  to  have  himself — "  the  only  wise  God  ?"  When  our  Bibles, 
in  seasons  of  difficulty,  are  searched  in  a  humble,  prayerful  teach- 
able spirit,  we  are  as  much  depending  upon  the  Lord  himself  for 
counsel,  as  if  we  were  listening  to  an  immediate  revelation  from 
heaven.  We  want  not  a  new  revelation,  or  a  sensible  voice  from 
above,  for  every  fresh  emergency.  It  is  enough,  that  our  Father 
has  given  us  this  blessed  "word  as  a  light  to  our  feet,  and  a  lamp 
to  our  path."*' 

Let  me  then  inquire  what  is  the  counsel  of  God,  that  speaks 
directly  (o  myself?  If  I  am  an  unawakened  sinner,  it  warns  me 
to  turn  from  sin^ — it  invites  me  to  the  Saviour^ — it  directs  me  to 
wait  upon  God.^  If  I  am  a  profest^or,  slumbering  in  the  form  of 
godliness,  it  shows  me  my  real  condition'" — it  instructs  me  in  the 
all-sufficiency  of  Christ,*'  and  cautions  me  of  the  danger  of  hypoc- 
risy.*' If  through  grace  I  am  made  a  child  of  God,  still  do  I  need 
my  Father's  counsel  to  recover  me  from  perpetual  backsliding'^ — to 
excite  me  to  increased  watchfulness,'^  and  to  strengthen  my  confi- 
dence in  the  fulness  of  his  grace, '^  and  the  faithfulness  of  his  love.'* 
FiVer  shall  I  have  reason  for  the  grateful  acknowledgment — "  I  will 
bless  the  Lord,  who  hath  given  me  counsel.''"'     And  every  step  of 

*  Ipaiah  i.  11,  2  2.  Cor.  x.  5.  ^  jer.  xiji. 

<  Jobh.  ix.  14.    Isa.  xxx.  1—3.      s  jga.  ji.  22.  «  Verse  105.    Comp.  Prov.  vi.  23. 

f  Prov.  i.  24—31.     Ezek.  ixxiii.  11.  »  u&.  Iv.  1.    John  vii.  37. 

»  Hosca  xii.  6.  lo  Rev.  iii.  17.  "  lb.  18. 

'2  Luke  xii.  I.  »3  jer.  iii.  12,  13.  "  1  Thess.  v.  6.    Rev.  iii.  2. 

^  Isaiah  xxvi.  4.  "  Heb.  xii.  5,  6.  "  Psalm  xvi.  7. 


VERSE  25.  43 

my  way  would  I  advance,  'glorifying  my  God  and  Father  by  con- 
fiding in  his  counsel  unto  the  end — "  Thou  shalt  guide  me  with 
thy  counsel,  and  afterwards  receive  me  to  glory."* 


PART   IV. 

25.  My  soul  cleaveth  unto  the  dust ;  quicken  thou  me  according  to  thy  word. 

Sin  is  no  trifle  to  a  child  of  God.  It  is  his  heaviest  sorrow. 
Thus  David — thus  the  great  Apostle — found  it.'*  And  where  is 
the  believer,  who  has  not  full  sympathy  with  their  complaints  ? 
To  have  a  soul  cleaving  to  the  dust^  and  not  to  feel  the  trouble,  is 
the  black  mark  of  a  sinner,  dead  in  sins— dead  to  God.>  To  "  know 
the  plague  of  our  own  heart,"^  to  feel  our  misery,  to  believe  and  to 
apply  the  remedy,*  is  the  satisfactory  evidence  of  a  child  of  God. 
Dust  is  the  portion  of  the  world :  and  they  wish  for  no  better. 
But  that  the  soul  of  the  man  of  God  should  continually  cleave  to 
the  dustj  is  most  strange  and  humbling.  And  yet  such  is  the  in- 
fluence of  his  evil  nature — such  the  power  of  self-will  and  self-in- 
dulgence— such  the  regard  to  human  praise,  and  cherishing  of  self- 
admiration,  that  were  it  not  that  he  "  abhors  himself"  for  the  very 
dust  that  cleaves  to  him,  he  would  question  the  existence  of  a  re- 
newing change.  He  knows  what  he  ought  to  be.  He  has  tasted 
the  blessedness  of  "mounting  upward  on  eagles'  wings."^  But 
every  attempt  to  rise  is  hindered  by  the  clogging  weight  that  keeps 
him  down.  It  is  however  the  cleaving  of  his  soul  that  is  so  pain- 
ful,— not  occasional,  but  constant — not  hke  the  bird  of  the  morning 
that  descends  for  a  moment,  and  then  soars  his  upward  flight ;  but 
it  seems  as  if,  like  the  "  serpent — dust  was  to  be  his  meat  ;"^ 
as  if  the  spiritual,  heaven-born  soul  was  to  sink  and  grovel  below. 
And  then,  as  the  dust  of  the  summer-road  blinds  the  eye,  and  ob- 
scures the  prospect ;  how  does  this  earthliness  of  soul  darken  the 
view  of  the  Saviour,  dim  the  eye  of  faith,  and  hide  the  glorious 
prospects, 'which,  when  beheld  in  the  clear  horizon,  enUven  the 
weary  pilgrim  on  his  way ! 

But  this  complaint  is  the  language  of  conflict  and  humiliation — 
not  of  despondency — Mark  the  behever  carrying  it  to  the  Lord — 
'Here  I  lie  in  the  dust,  without  life  or  power.  Oh  !  thou  Saviour, 
who  "camest  that  I  might  have  life,  and  that  I  might  have  it  more 
abundantly"^ — Q,uicken  me.  Breathe  upon  me  thine  own  life, 
that  I  may  rise  from  the  dust^  and  cleave  to  thee.'     This  cry  for 

1  Psalqi  Ixxiii.  24.  2  ib.  xxxxviii.  4.     Rom.  vii.  24.  ^  1  Kings  viiL  38. 

4  Rom.  vii.  24.  25.  5  isa.  xl.  31 .  6  ibid  Ixv.  25.  t  Jolin  x.  10. 


44  EXPOSITION    OF    PSALM    CXIX. 

quickening  grace  is  the  exercise  of  faitli.  We  have  a  covenant  to 
plead.  Faith  is  the  hand,  that  takes  hold  of  the  promise — "  accor- 
ding to  thy  word."  Can  this  word  fail  ?  "  Sooner  shall  heaven 
and  earth  pass  away,  than  one  jot  or  one  tittle  pass"  from  the  en- 
gagements of  a  covenant-keeping  God.  "He  is  faithful  that  hath 
promised."^  The  man  who  takes  hold  of  this  plea,  is  "  a  prince 
who  has  power  with  God,  and  prevails."^ 

But  how  different  is  the  character  of  the  mere  professor !  ready 
probably  to  make  the  same  confession,  yet  without  humiliation, 
without  prayer,  without  faith.  Nothing  is  more  common  than  to 
hear  the  complaint — ' "  Mi/  soul  cleaveth  unto  the  dustJ'  The 
world  has  such  power  over  us — we  are  so  cold — so  dead  to  spiritual 
things;'  while  perhaps  the  complaint  is  never  once  brought  with 
wrestling  supplication,  but  rather  urged  in  indolent  self-compla- 
cency, as  an  evidence  -of  the  good  state  of  the  heart  before  God. 
Yet  it  is  not  the  complaint  of  sickness,  but  an  application  to  the 
physician,  that  advances  the  recovery  of  the  patient.  We  do  not 
usually  expect  to  better  our  condition,  by  mourning  over  its  badness, 
or  merely  wishing  for  its  improvement.  Nor  is  it  the  confession 
of  sin,  but  the  application  to  the  Great  Physician  that  marks  genu- 
ine contrition  before  God.  That  confession,  which  evaporates  in 
heartless  complaints,  belongs  not  to  the  tenderness  of  a  renewed 
heart.  But  the  utterance  of  genuine  prayer  is  the  voice  of  God's 
own  "  Spirit  making  intercession  for  us  ;"  and  then  indeed  how 
cheering  the  encouragement,  that  he  "that  searcheth  the  hearts, 
knoweth  what  is  the  mind  of  the  Spirit,  because  he  maketh  inter- 
cession for  the  saints  according  to  the  will  of  God  l"^  Some  are 
ready  to  give  up  or  delay  their  duty,  when  they  have  been  unable 
to  bring  their  heart  to  it.  Thus  does  'Satan  get  advantage  of  us' 
by  our  'ignorance  of  his  devices.'  Quickening  grace  is  not  the 
ground  or  warrant  for  duty.  Indisposition  to  duty  is  not  our  weak- 
ness, but  our  sin — not  therefore  to  be  indulged,  but  resisted.  We 
must  mourn  over  the  dulness  that  hinders  us,  and  diligently  wait 
for  the  '  help  we  every  moment  need.'  God  keeps  the  grace  in  his 
own  hands,  and  gives  it  at  his  pleasure,  to  exercise  our  daily 
dependence  upon  him.*  The  acting  of  grace  strengthens  the 
habit.  Praying  helps  to  pray.  If  the  door  is  closed,  "  Knock,  and 
it  shall  be  opened."^  Assuredly  it  will  not  long  be  shut  to  him, 
who  has  faith  and  patience  to  wait  until  it  be  opened. 

Now  let  me  sift  the  character  of  my  profession.  Is  it  an  habitual, 
persevering,  overcoming  conflict  with  sin  ?  Do  I  not  sometimes 
indulge  in  fruitless  bemoanings  of  my  state,  when  I  had  far  better 
be  exercising  myself  in  vigorous  actings  of  grace  ?  If  I  find  '•'"my 
soul  cleaving  to  the  dust,"  am  I  not  sometimes  "  lying  on  my  face,"* 
when  I  ought  to  be  "taking  heaven  by  violence,"^  by  importunate 
petitions  for  quickening  grace?  Are  my  prayers  invigorated  by 
confidence  in  the  word  of  God  ?     Oh  !  let  me  remember  that  "  they 

»  Heb.  X.  23,  with  Luke  xxi.  33.  «  Gen.  xxxiii.  28.  »  Rom  viii.  26,  27. 

<  Phil.  ii.  12,  13.  s  Matt.  vii.  7,  8.        «  Josh.  vii.  10.  »  Matt.  xi.  12. 


VERSE  26.  45 

that  wait  upon  the  Lord,"  shall  shake  off  the  dust  to  which  they 
have  cleaved  so  long,  and  "  shall  mount  with  wings  like  eagles,"^ 
to  take  possession  of  their  heavenly  home. 

O  Lord  !  make  me  more  deeply  ashamed,  that  "  my  soul  should 
cleave  to  the  dusty  Breathe  upon  me  fresh  influence  from  thy 
quickening  Spirit.  Help  me  to  plead  thy  word  of  promise ;  and 
oh  !  may  every  fresh  view  of  my  sinfulness,  while  it  prostrates  me 
in  self-abasement  before  thee,  be  overruled  to  make  the  Saviour 
daily  and  hourly  more  precious  to  my  soul.  For,  defiled  as  I  am 
in  myself,  in  every  service  of  my  heart,  what  but  the  unceasing 
application  of  his  blood,  and  the  uninterrupted  prevalence  of  his 
intercession,  gives  me  a  moment's  confidence  before  thee,  or  prevents 
the  very  sins  that  mingle  with  my  prayers  from  sealing  my  con- 
demnation ?  Blessed  Saviour !  it  is  nothing  but  thy  everlasting 
merit,  covering  my  person,  and  honoring  my  sacrifice,  that  satisfies 
the  justice  of  an  offended  God,  and  restrains  it  from  breaking  forth 
as  a  devouring  fire,  to  consume  me  upon  my  very  knees  ! 

26.  I  hate  declared  my  ways,  and  thou  heardesl.  me  ;  teach  me  thy  statutes. 

A  BEAUTIFUL  description  of  the  "  simplicity  and  godly  sincerity" 
of  the  believer's  "  walk  with  God !"  He  spreads  his  whole  case 
before  his  God,  '•  declaring  his  ways''^  of  sinfulness,^  of  diificulty,^ 
and  of  conduct.*  And  indeed  it  is  our  privilege  to  acquaint  our 
Father  with  all  our  care  and  need  ;  that  we  may  be  pitied  by  his 
love,  and  guided  by  his  counsel,  and  confirmed  by  his  strength. 
Who  would  not  find  relief  by  unbosoming  himself  to  his  Father  ? 
This  showing  of  ourselves  to  God — declaring  our  ways  of  sin  be- 
fore him  without  guile — is  the  short  and  sure  way  of  rest.  '•  Thoti 
heardest  'meP  "  When  I  kept  silence^  my  bones  waxed  old 
through  my  roaring  all  the  day  long."^  While  the  voice  of  ingen- 
ous  confession  was  suppressed,  cries  and  lamentations  were  disre- 
garded. It  was  not  the  voice  of  the  penitent  child  !  and  therefore 
"where  was  the  sounding  of  his  father's  bowels,  and  of  his  mercies 
towards  him  V'^  But  now,  on  the  first  utterance  of  confession  from 
his  lips,  or  rather  on  the  first  purpose  of  contrition  formed  in  his 
heart ;  "  while  he  is  yet  speaking,"'  the  full  and  free  pardon,  which 
had  been  signed  in  heaven,  comes  down  with  royal  parental  love  to 
his  soul — "  I  said,  I  will  confess  my  transgression  unto  the  Lord  ; 
and  thou  forgavest  the  iniquity  of  my  sin."^  Oh  !  what  cannot  he 
testify  of  the  more  than  parental  tenderness,  with  which  "his  trans- 
gression is  forgiven,  and  his  sin  covered  !"'  And  yet  how  necessary 
to  the  free  declaration  of  our  ways  is  an  acquaintance  with  the 
way  of  forgiveness  !  Had  not  our  great  "  High  Priest  passed  into 
the  heavens,"  how  awful  would  have  been  the  thought,  that  "  all 
things  were  naked  and  opened  unto  the  eyes  of  him,  with  whom 

1  Isaiah  t\.  31.  2  Psalm  li.  3.  3  ih.  y.  8;  xxvii.  11, 

4  lb.  cdMi.  8,  10;  Ixix.  5.  5  ib.  xxxii.  3.  6  Isaiah  Ixiii.  15. 

■^  Dan.  ix.  20.  »  Psalm  xxxii.  5.    2  Sam.  xii.  13.     Comp.  Jer.  iii.  12,  13. 

»  Compare  Psalm  xxxii.  1.  Luke  xv.  18 — 22.    Prov.  rxviii.  13. 


/7«r  TV  V  Vi* 


46  EXPOSITION    OF    PSALM    CXIX. 

we  have  to  do  !"  We  could  only  then  have  "  covered  our  trans- 
gressions as  Adam,  by  hiding  our  iniquity  in  our  bosom." ^  But 
now,  even  though  "  our  ways'^  are  so  defiled,  so  crooked,  that  we 
cannot  but  "  abhor  ourselves,"  on  account  of  them,  we  are  yet  en- 
couraged "boldly"  to  '■^ declare^^  them  all  before  God,  with  the 
assurance  of  finding  present  acceptance,  and  seasonable  grace.* 

And  now,  having  found  the  happy  fruit  of  this  sincere  and  child- 
like spirit,  then  follows  the  obhgation  of  walking  worthy  of  this 
mercy.^  Hence  our  need  of  the  prayer  for  continual  teaching. 
The  same  heavenly  guidance,  that  brought  us  into  the  way  of  re- 
turn, we  need  for  every  successive  step  to  the  end — "  Teach  me 
thy  way,  O  Lord  :  I  will  Avalk  in  thy  truth."*  "  /  have  declared 
my'''  ignorance,  my  sinfulness,  and  my  whole  experience  before 
thee,  looking  for  thy  pardoning  mercy,  thy  teaching  Spirit,  and 
assisting  grace — "  Ajid  thou  hast  heard  meP  O  continue  to  me 
what  thou  has  been,  and  teach  me  more  of  thyself! 

The  hypocrite  may  pray  after  his  manner.  But  he  never  thus 
opens  his  heart,  and  declares  his  ways  before  his  God.  And  are 
we  sincere  in  our  dealings  with  him  ?  How  often  do  we  treat  our 
Almighty  friend  as  if  we  were  weary  of  dealing  with  him  !  And 
even  when  we  do  "  declare  our  ways''  before  him,  are  we  not  often 
content  to  leave  the  result  as  a  matter  of  uncertainty  ?  We  do  not 
watch  for  the  answer  to  our  prayer.  It  will  come  in  the  diligent 
exercise  of  faith,  but  not  perhaps  in  our  way.  We  may  have  asked 
for  temporal  blessings,  and  we  receive  spiritual.^  We  may  have 
"  besought"  deliverance  from  trial,  and  we  receive  "  grace  sufficient" 
to  bear  it.^  But  this  is  the  Lord's  wise  and  gracious  answer —  Thou 
heardest  me.  And  how  sweet  are  those  mercies,  which  come  to  us 
manifestly  marked  with  this  inscription — "  Received  by  prayer  !" 
They  are  such  encouragement  to  pray  again.''  It  is  not  our  inevi- 
table weakness,^  nor  our  lamented  duhiess,'  nor  our  abhorred 
wanderings,^°  nor  our  opposed  distractions,"  nor  our  mistaken  unbe- 
lief;'* it  is  not  any — no — nor  all  these — that  can  shut  out  our 
prayer.  If  "iniquity"  is  not  "regarded  in  our  heart,"  we  may 
always  hear  our  Saviour's  voice — "  Verily,  verily,  I  say  unto  you, 
Whatsoever  ye  shall  ask  the  Father  in  my  name,  he  will  give  it 
you.  Hitherto  have  ye  asked  nothing  in  my  name.  Ask,  and  ye 
shall  receive,  that  your  joy  may  be  fuU."" 

»  Job  xxxi.  33.  2  Heb.  iv.  13— 16.  3  Psalm  Ixxxv.  8. 

<  lb.  Ixxxvi.  11.  6Matt.  ix.  2.  «  2  Cor.  xii.  8,  9. 

T  Psalm  cxvi.  1,2,  8  Rom.  vii.  21.  »  Mark  xiv.  38,  40. 

»o  VertM;  113.  "  Psalm  Ixxxvi.  11,  last  clause.         »2  Mark  ix.  22,  24. 

'3  John  xvi.  23,  24.  Every  way  worthy  of  that  great  man,  and  a  most  instructive 
illustration  of  ChrisUan  sincerity,  was  the  resolution  of  President  Edwards:  "Resolved 
to  exercise  myself  in  this  all  my  life  long,  viz.,  with  the  greatest  openness  to  declare  my 
vays  to  God,  «nd  lay  open  my  soul  to  him — all  my  sins,  temptations,  difficulties,  sorrows, 
fears,  hop^B,  desires,  and  everything,  and  every  circumstance,  according  to  Dr.  Manton'a 
twenty -seventh  sermon  on  the  cxix.  Psalm.  Resol.  C5.  Extracted  from  his  Diary. 
Works,  vol.  i.  Iti. 


VERSE  27.  47 

27.  Make  me  to  understand  the  way  of  thy  precepts :  so  shall  I  talk  of  Uiy 

wondrous  works. 

Mark  the  reiterated  cries  of  the  man  of  God  for  heavenly  light — 
Teach  me  thy  statutes — make  7ne  to  understand  the  way  of  thy 
precepts.  The  need  and  the  encouragement  for  these  cries  is 
equally  manifest.  Who  has  ever  been  known  to  understand  the 
way  of  himself?  And  to  whom — walking  in  a  well-ordered  con- 
versation— has  the  Lord  ever  failed  to  show  it'^  A  man,  untaught 
by  the  Spirit  of  God,  may  be  able  to  criticise  and  even  clearly  to 
expound  much  of  the  word  of  God.  But  such  a  prayer  as  this  has 
never  ascended  from  his  heart ;  the  necessity  of  it  has  never  been 
felt.  And  doubtless  from  this  neglect  of  prayer  have  arisen  those 
floating  fancies  and  false  and  unscriptural  doctrines,  which  crude, 
unexercised  minds  have  too  hastily  embraced.  Instead  of  humbly 
and  simply  asking — "  Make  m,e  to  understands^ — men  too  often 
"  lean  to  their  understanding,"  and  are  "  vainly  puffed  up"  by  their 
fleshly  mind,  ^'•not  holding  the  Head.^^^  Such  men  may  obtain 
loose  fragments  of  spiritual  knowledge.  But  they  will  not  be  in 
the  faith  "  grounded  and  settled."'  They  never  know  when  they 
are  upon  safe  ground ;  and  being  "  unlearned  and  unstable,  they 
wrest  the  Scriptures" — except  i\\e  sovereign  grace  of  God  inter- 
pose— *'  unto  their  own  destruction."^ 

Never  must  we  forget,  that  teaching  from  above  is  indispensable 
to  a  right  knowledge  of  the  most  simple  truths.  Ignorance  and 
prejudice  pervert  the  understanding.  "Spiritual  things  can  only 
be  spiritually  discerned. "«  Divine  doctrines  can  only  be  apprehend- 
ed by  Divine  light.®  But  under  heavenly  teaching,  the  deeper  and 
more  mysterious  truths  (so  far  as  they  are  needful  to  be  understood) 
are  manifested  with  the  same  clearness,  as  the  more  elementary, 
doctrines — "  Eye  hath  not  seen  nor  ear  heard,  nor  have  entered  into 
the  heart  of  man,  the  things  which  God  hath  prepared  for  them  that 
love  him.  But  God  hath  revealed  them  to  us  by  his  Spirit.  Now 
we  have  received — not  the  spirit  of  the  world,  hut  the  Spirit  which 
is  of  God^  that  we  might  know  the  things  that  are  freely  given 
to  us  of  God.'S''  Wondrous  indeed  is  the  spiritual  revelation  in  the 
knowledge  of  himself;  including  "the  hope  of  his  calling — the 
riches  of  the  glory  of  his  inheritance  in  his  saints — the  exceeding 
greatness  of  his  power"  manifested  to,  and  wrought  in,  his  people — 
no  other  or  less  than  that  "  which  he  wrought  in  Christ,  when  he 
raised  him  from  the  dead."^  In  the  understanding  of  the  way,  we 
would  be  progressing,  until  the  new  man  "  grows  up  unto  the 
measure  of  the  stature  of  the  fulness  of  Christ."^  The  smallest 
attainment  in  this  knowledge  is  (as  the  great  day  will  fully  declare) 
of  infinitely  greater  value  than  the  highest  intelligence  in  the  field 
of  earthly  science. 

But  how  important  is  it  to  grow  in  this  knowledge  l^"     Theoreti- 

»  See  Psalm  1.  23.  «  Col.  ii.  18,  19.  3  lb.  i.  24.  *2  Peter  iiL  16. 

5  1  Cor.  ii.  14.  «  Psalm  xxxvi.  9.  t  i  Cor.  ii.  9,  10,  12. 

8  Eph.  i.  17—20.  9  lb.  iv.  13.  w  2  Peter  iii.  18. 


48  EXPOSITION    OF    PSALM   CXIX. 

cal  attainment  is  at  a  stand.  Spiritual  and  practical  knowledge  is 
always  advancing.  Little,  indeed,  comparatively,  is  necessary  for 
salvation^  But  much  for  comfort  and  steadfastness — much  also 
for  the  clear  discernment  of  that  narrow  way  of  the  precepts  so  diffi- 
cult to  trace,  and  when  traced  so  difficult  to  maintain.  Not  less 
important  is  it  to  keep  the  object  in  constant  view.  Why  do  I  de- 
sire to  understand  that  way  7  That  I  may  commend  it  to  others — 
that  I  may  talk  of  thy  wondrous  works.  Abhorred  be  the  thought 
of  indulging  in  a  self-complacent  view  of  my  attainments  !  But  oh  ! 
let  my  God  be  more  admired  by  me,  and  glorified  in  me.^  And  may 
I  advance  both  myself  and  others  in  his  obedience  and  praise  ! 

Often  do  we  complain  of  restraint  in  religious  conversation.  But 
the  prayer — Make  me  to  understand  while  I  talk — will  bring  "a 
live  coal  to  our  lips"  from  the  altar  of  God — "  Our  mouths  will  then 
speak  out  of  the  abundance  of  the  heart,"^  and  "  minister  grace  to 
the  hearers. "3  Humihty,  teachableness,  simplicity,  will  bring  light 
into  the  understanding,  influence  the  heart,  "  open  the  lips,"  and 
unite  our  every  member  that  we  have  in  the  service  and  praise  of 
God. 

28.  My  soul  meltethfor  heaviness  ;  strengthen  thou  me  according  unto  thy  word. 

Is  this  David  "whose  heart  is  as  the  heart  of  a  lion,  utterly 
melting  ?"-  But  the  sorrows,  as  the  joys  of  the  spiritual  hope — • 
dealing  immediately  with  the  Infinite  and  Eternal  God — are  be- 
yond conception.^  Ordinary  courage  may  support  under  the  trials 
of  this  life  ;  but  when  "  the  arrows  of  the  Almighty  are  within  us, 
the  poison  thereof  drinketh  up  our  spirit."^  How  then  can  the 
Christian's  lot  be  so  enviable — when  their  souls  thus  melt  for  hea- 
viness 7  But  this — be  it  remembered — is  only  "  for  a  season.'* 
•There  is  a  "  needs  be"  for  it,  while  it  remains  :  and  in  the  end  it 
will  "  be  found  unto  praise,  and  honor,  and  glory."^  Never  per- 
haps are  their  graces  more  lively,  or  the  ground  of  their  assurance 
more  clear,  than  in  these  seasons  of  sorrow.  They  complain,  in- 
deed, of  the  diversified  power  of  indwelling  sin.  But  their  very 
complaints  are  the  evidence  of  the  mighty  working  of  indwelling 
grace.  For  what  is  it  but  the  principle  of  faith,  that  makes  unbe- 
lief their  burden  ?  What  but  hope,  that  struggles  with  their  tears  ? 
What  but  love,  that  makes  their  coldness  a  grief?  What  but  hu- 
mility, that  causes  them  to  loathe  their  pride?  What  but  the 
secret  spring  of  thankfulness,  that  shows  them  their  unthankful- 
ness,  and  shames  tliem  for  it?  And  therefore  the  very  depth  of 
"that  heaviness  which  melts  their  souW^  away,  is  the  exhibition 
of  the  strength  of  God's  work  within,  upholding  them  in  persever- 
ance of  conflict  to  the  end.  Would  not  the  believer  then,  when 
eyeing  in  his  heaviest  moments  the  most  prosperous  condition  of 
the  ungodly,  say — "  Let  me  not  eat  of  their  dainties  ?"■     Far  better, 

>  Gal.  i.  24.     Matt.  v.  16.  «  Matt.  xii.  34.  »  Eph.  iv.  29. 

*  2  Sam.  xvii.  10.     Comp.  Josh.  vii.  5.     Ps.cvii.  26.  6  See  Job  xxxiv,  29. 

•  Job  vi.  4.    Comp.  Prov.  xviii.  14.  t  i  Peter  i.  6,  7.    Comp.  Ps.  xxx.  5. 

8  Psalm  cxli.  4. 


VERSE  28.  49 

and,  we  may  add,  far  happier,  is  godly  sorrow  than  worldly  joy. 
In  the  midst  of  his  misery,  the  Christian  would  not  exchange  his 
hope  in  the  Gospel — though  often  obscured  by  unbelief,  and  clouded 
by  fear — for  "  all  the  kingdoms  of  the  world,  and  the  glory  of  them." 
*'  If  the  heart  knoweth  his  own  bitterness,  a  stranger  doth  not  inter- 
meddle with  his  joy."'  Yet  the  bitterness  is  keenly  felt.  Sin  dis- 
pleases a  tender  and  gracious  Father.*  It  has  "  pierced"  the  heart 
that  loves  him,^  and  shed  the  blood  that  saves  him.  It  "  grieves"* 
the  indwelling  Comforter  of  his  soul.  God  expects  to  see  him  a 
mourner ;  and  he  feels  he  has  reason  enough  to  mourn — "  My  soul 
meltethfor  heaviness.''^ 

But  this  cry  of  distress  is  sometimes  the  child  under  his  Father's 
needful  chastisement.  The  world  is  dethroned,  but  not  extirpated 
in  the  heart.  Much  dross  is  yet  to  be  removed.  The  sources  of 
the  too  attractive  earthly  joy  must  be  embittered :  and  now  it  is 
that  the  discipline  of  the  cross  forces  the  cry — "  my  soul  melteth  for 
heaviness.^''  Yet  in  the  midst  of  heaviness,  the  child  of  God  can- 
not forget  that  he  is  loved — that  he  is  saved  ;  and  the  recollection 
of  this  sovereign  mercy  makes  his  tears  of  godly  sorrow,  tears  of 

But  this  melting  heaviness  has  not  wrought  its  work,  until  it 
has  bowed  us  before  the  throne  of  grace  with  the  pleading  cry  of 
faith — strengthen  thou  m,e.  For  do  we  stand  by  the  strength  of 
our  own  resolutions  or  habits  of  grace?  Unless  the  Lord  renew  his 
supply  from  moment  to  moment,  all  is  frail  and  withering.  But 
what  burden  or  difficulty  is  too  great  for  Almighty  strength? 
"  Fear  not,  thou  worm  Jacob ;  thou  shalt  thresh  the  mountains, 
and  beat  them  small."^  And  especially  in  our  success,  when  the 
plea  is  drawn,  as  it  is  repeatedly  in  this  Psalm" — according  to  thy 
wordy  For  what  does  that  word  assure  us? — "As  thy  days,  so 
shall  thy  strength  be."^  "  Will  he  plead  against  me" — said  Job — 
"  with  his  great  power  ?  No ;  but  he  will  put  strength  in  me."^ 
Thus  David  found  it  in  his  own  case  :  "  In  the  day  when  I  cried, 
thou  answeredst  me,  and  strengthenedst  me  with  strength  in  my 
soul."^  Thus  also  to  the  apostle  was  the  promise  given  and  fulfill- 
ed :  "  My  grace  is  sufficient  for  thee  ;  for  my  strength  is  made  per- 
fect in  weakness."'**  And  is  not  "  the  God  of  Israel"  still  "  he  that 
giveth  strength  and  power  unto  his  people ;"''  still  the  same  "  faith- 
ful God,  who  will  not  suffer  them  to  be  tempted  above  that  they 
are  able,  but  will  with  the  temptation  also  make  a  way  to  escape, 
that  they  may  be  able  to  bear  it  ?"* 

When  we  are  most  sensible  of  our  utter  helplessness,  and  most 
simple  in  our  reliance  upon  Divine  strength,  then  it  is,  that  the 

1  Prov.  xiv.  10,  "A  good  man  lying  on  his  bed  of  sickness,  and  being  asked — which 
were  the  most  comfortable  days  that  he  ever  knew  1  cried  out — O  give  me  my  mourning 
days ;  give  me  my  mourning  days  again,  for  they  were  the  joyfuUest  days  that  ever  I 
had." — Brooke's  Works. 

2  Psalm  H.  4.  3  Zech.  xii.  10.  <  Eph.  iv.  20.  s  jga.  xU,  14,  15. 

6  Verses  25, 41, 58,  «&c.       1  Deut.  xxxiii.  25.        8  job  xxiil  6.  »  Ps.  cxxxviii.  3. 

io  2  Cor.  xii.  9.  "  Ps.  liviii.  35.  «  1  Cor.  x.  13. 

4 


50  EXPOSITION    OF    PSALM    CXIX. 

^^soulj  melting  for  heaviness^^^  is  most  especially  upheld  and 
established.  "  Heaviness  in  the  heart  of  man  maketh  it  stoop ; 
but  a  good  word  maketh  it  glad."^  And  how  reviving  is  that 
"  good  word"  of  the  Gospel,  which  proclaims  the  Saviour,  anointed 
to  "  give  the  garment  of  praise  for  the  spirit  of  heaviness,^^^  and 
gifted  with  "  the  tongue  of  the  learned,  that  he  might  know  how  to 
speak  a  word  in  season  unto  him  that  is  weary  !"'^  And  no  less 
encouraging  is  it  to  view  Him  "  melting  for  heaviness''^* — "  sore 
amazed  and  very  heavy" — under  the  accumulated  weight  of  im- 
puted guilt ;  learning  by  this  bitter  discipline,  "  in  that  he  himself 
suffered  being  tempted,  to  succor  them  that  are  tempted."^  Yet 
was  he,  like  his  faithful  servant,  strengthened  according  to  his  Fa- 
therms  word^  in  the  moment  of  his  bitterest  agony,  by  the  agency  of 
his  own  creation.^  And  this  faithful  support,  vouchsafed  to  the 
Head,  is  the  seal  and  pledge  of  what  every  member  in  every  trou- 
ble will  most  assuredly  enjoy.  "  As  the  sufferings  of  Christ  abound 
in  his  people,  so  their  consolation  also  aboundeth  by  Christ."^  The 
blessed  word  will  supply  all  their  need — life  for  their  quickening, 
light  for  their  direction,  comfort  for  their  enjoyment,  strength  for 
their  support — "  Strengthen  thou  me  according  unto  thy  wordP 

Lord,  may  I  ever  be  kept  from  despondency — regarding  it  as  sin- 
ful in  itself,  dishonorable  to  thy  name,  and  weakening  to  my  soul : 
and  though  I  must  "  needs  be  sometime  in  heaviness  through 
manifold  temptations,"  yet  let  the  power  of  faith  be  in  constant 
exercise,  that  I  may  be  able  to  expostulate  with  my  soul^"  Why 
art  thou  cast  down,  O  my  soul?  and  why  art  thou  disquieted 
within  me  ?  hope  thou  in  God :  for  1  shall  yet  praise  him,  who  is 
the  health  of  my  countenance,  and  my  God."» 

29.  Rerruwefrom  me  the  way  of  lying ;  and  grant  me  thy  law  graciously. 

Every  deviation  in  principle  and  conduct  from  the  strait  and 
narrow  path,  is  a  way  of  lying.  Every  traveller  in  tJie  way, 
"  feedeth  on  the  ashes"  of  his  own  delusion.  Does  it  seem  a  mar- 
vel that  the  man  of  God  should  deprecate  so  earnestly  the  influence 
of  gross  sin?^  "The  brand  plucked  out  of  the  fire"  retains  a  sus- 
ceptibility of  the  fire.  The  oldest  Christian  in  the  family  of  God 
might  at  any  moment  of  unwatchfulness  be  captivated  by  the 
chain  of  his  former  sins.  Might  not  the  recollection  of  past  com- 
pliances with  this  shameful  sin^"  naturally  iiave  suggested  the  prayer 
— Remove  from  me  the  way  of  lying.  But  even  in  the  profession 
of  the  Gospel,  should  we  "  be  reitoved  from  him  that  called  us  into 
the  grace  of  Christ  unto  another  gospel;"'*  should  erroneous  doc- 
trines find  a  place  in  our  system ;  and — as  the  natural  consequence 
of  doctrinal  errors — should  any  inconsistency  be  marked  in  our 
practice ;  should  there  be  any  allowed  principles  of  sinful  indul- 
gence, self-righteousness,  conformity  to  the  world,  or  shrinking  from 

»  Prov.  xii.  25.  2  Igaiah  Ixi.  3.  3  lb.  1.  4.  *  Psalm  xxii.  14. 

6  Mark  xiv.  33,  with  Heb.  ii.  18.  «  Luke  xxii.  43,  with  2  Cor.  xii.  8,  9. 

f  2  Cor.  i.  5.  8  Psalm  xlii.  11.  »  Isaiah  xliv.  20. 

»•  1  Sam.  xxi.  13;  xxvii.  10.  "  Gal.  i.  6. 


VERBIS  30.  51 

the  daily  cross5, — then,  indeed,  will  the  prayer  naturally  flow  from 
our  hearts — Remove  from  me  the  way  of  lying. 

Most  justly  are  ways  such  as  these  called  '-'•ways  of  lyings 
They  promise  what  it  is  impossible,  in  the  nature  of  things,  that 
they  can  ever  perform  :  and  prove  to  their  deluded  followers  that 
*'they  that  observe  lying  vanities,  forsake  their  own  mercy."'  We 
can  be  at  no  loss  to  trace  these  "  ways'"'  to  their  proper  source ; — to 
him,  who,  "  when  he  speaketh  a  lie,  speaketh  of  his  own  :  for  he  is 
a  liar  and  the  father  of  it."^  A  lie  was  his  first,  alas  !  too  successful 
instrument  of  temptation,  by  which  he  "  beguiled  Eve  through  his 
subtlety,"^  and  still  does  he  lament,  moreover,  that  he  should  still 
pursue  the  same  deadly  work  throughout  the  world  lying  under 
his  sway,  beguiling  the  blinded  "  children  of  disobedience"^  into  the 
awful  deception  of  mistaking  their  God,  and  into  the  blind  choice 
of  preferring  "  broken  cisterns"  to  "  the  fountain  of  living  water."* 

The  gracious  knowledge  of  the  law  is  the  only  means  of  the 
removal  of  this  evil  way.  David — as  a  king — had  it  written  by 
him.«  He  wished  it  written  on  him.  Not  the  book  always  before 
him — but  on  the  heart.  The  external  knowledge  is  the  common 
benefit  of  all.  The  gracious  knowledge  is  the  covenant  blessing 
of  tlie  Lord's  people'^ — the  only  effective  principle  of  holiness.  The 
law  is  still  what  it  was — an  enemy  to  the  ungodly — forcing  a  hate- 
ful light  upon  their  conscience — a  delight  to  the  servant  of  God — 
framing  lus  will,  and  directing  his  conduct.  Thus  truth  extirpates 
lying.     Christ  reigns  instead  of  Belial. 

Thus  also  we  are  enabled  to  "keep  our  hearts"-^those  leading 
wanderers,  that  mislead  the  rest.**  For  wherever  we  see  wandering 
eyes,  wandering  feet,  and  a  wandering  tongue,  all  flow  from  a 
heart,  that  has  taken  its  own  liberty  in  wandering  from  God.  But 
with  the  law  as  our  rule,  and  the  Spirit  as  our  guide,  we  shall  be 
directed  and  kept  in  a  safe  and  happy  path. 

Grant  me  thy  law  graciously.  Grant  me  a  clearer  perception 
of  its  holy  character — a  more  sensitive  sprinkling  from  transgress- 
mg  it — a  more  cordial  approval  of  its  spirit — a  more  entire  conform- 
ity to  its  directions. 

30.  I  have  chosen  the  way  of  truth :  thy  judgments  have  I  laid  before  me. 

Only  two  ways  lie  before  us  for  our  choice — "  the  way  of  lying^^ 
and  "  the  way  of  truth.^^  God  by  the  light  of  his  word  guides  us 
into  one — Satan  by  his  temptations  allures  us  into  the  other.  The 
way  of  lying  is  the  natural  choice  of  man.  The  choice  of  the  v)ay 
of  truth  is  the  Lord's  work  in  the  hearts  of  his  people — the  seal  of 
his  special,  eternal  love.  His  teaching  shows  us  the  way ;'  and 
his  grace  enables  us  to  ^^  choose"  it.*°  And  who  in  his  subsequent 
course  has  ever  found  reason  to  alter  his  first  determination  ?  Does 
Mary  regret  her  choice  of  the  "  good  part  ?""   One,  whose  solid  and 

»  Jonah  ii.  8.  2  John  viii.  44.  3  Gen.  iii.  1—6,  with  2  Cor.  xi.  3. 

«  Rev.  xii.  9,  with  2  Cor.  iv.  4.     Eph.  ii.  2.  s  Jer.  ii.  13. 

«  Deut.  xvii.  18,  19.  7  Heb.  viii.  10.  »  Prov.  iv.  23. 

9  Ps.  XIV.  4 :  xxxii.  8.  Is.  xlviii.  17.        i"  Ps.  ex.  3,  Is.  xliv.  3—5.        "  Luke  x.  42. 


62  EXPOSITION    OF    PSALM    CXIX. 

reflecting  judgment  was  not  likely  to  make  a  rash  or  hasty  choice, 
tells  us,  of  the  outset  of  his  course — "  What  things  were  gain  to 
me,  those  I  counted  loss  for  Christ."  The  experience  of  twenty 
years — instead  of  bringing  matter  for  repentance — only  confirmed 
him  in  his  choice  ;  and  he  repeats  his  determination  with  increasing 
energy  of  expression;  "Yea  doubtless  and  I  count  all  things  hut 
loss  for  the  excellency  of  the  knowledge  of  Christ  Jesus  my  Lord."^ 
In  the  same  spirit  one  of  the  ancient  fathers  expresses  himself:  '  If 
I  have  any  possessions,  health,  credit,  learning — this  is  all  the  con- 
tentment I  have  of  them — that  I  may  have  something  to  despise 
for  Christy  who  comprises  in  his  own  person  all  and  everything 
that  is  most  desirable.''^ 

The  connection  of  this  verse  with  the  preceding,  well  illustrates 
the  bias  of  the  believer's  heart.  His  experience  of  the  deceitfulness 
of  sin,  Satan,  and  his  own  heart,  stirs  up  the  prayer — "  Remove 
from  me  the  vmy  of  lyings  But  his  choice  is  expressed  in  this 
verse — ^^  I  have  chosen  the  way  of  truthP  The  sincere  desire  to 
have  "  the  way  of  lying  rem^oved  from,  us,^^  is  a  clear  evidence, 
that  we  have  already  ^^ chosen  the  way  of  truth f  that  "the  spirit 
of  truth  hath  guided  us  to  him,"^  who  is  indeed  "^Ae  way  of  truth'^ 
— the  true  and  only  way  to  God  !*  And  of  all  ways  that  could  be 
set  before  the  Christian,  this  is  the  way  he  would  '^  choose'^ — as 
bringing  most  glory  to  his  God,  exalting  the  Saviour,  honoring  the 
spirit  of  God,  and  securing  the  salvation  of  his  own  soul.  What- 
ever becomes  of  me — the  Christian  would  feel — 'I  would  have  no 
other  way  than  this.  Yea,  though  I  should  perish  I  would  abide 
in  it.  So  transcendent  is  the  discovery  of  the  glory  of  God — 
scarcely  less  clear  than  the  glory  of  heaven  itself ! 

The  practical  pathway,  however,  is  ofien  rugged — always  nar- 
row. We  may  have  to  encounter  not  only  the  reviling  of  an  un- 
godly world,  but  even  the  suspicions  of  our  brethren,  who  may  not 
always  understand  our  motives.  Yet  if  our  heart  is  upright  with 
God,  "none  of  these  things  will  move  us."  Our  choice  is  made, 
and  we  are  prepared  to  abide  the  cost.^ 

But  that  our  choice  may  be  daily  established,  let  us  not  forget 
the  treasury  of  our  life,  light,  and  grace.  Let  us  lay  the  ^^judg- 
ments of  God  before  us^  For  we  have  always  some  new  lesson 
to  learn^ — some  new  duty  to  perform — some  new  snare  to  avoid. 
We  must  therefore  walk  by  rule^ — as  under  the  eye  of  a  jealous 
God,  who  enlightens  and  cheers  our  path — under  the  eye  of  the 
ungodly,  who  "watch  for  our  halting" — under  the  eye  of  weak 
Christians,  who  might  be  stumbled  by  our  unsteady  walk — under 
the  eye  of  established  Christians,  who  will  be  yet  further  established 
by  the  testimony  of  our  consistent  profession.  The  Gospel  affords 
all  the  material  for  this  strict  and  accurate  walk.  All  is  given  that 
is  needed.      The  obedience  that   is  enjoined  is  secured.     "God 

*  Phil,  iii,  7,  8.  *  '  Totus  dcsirabilis  et  totum  desirabile.' — Greg.  Naz.  Orat.  i. 

3  John  xvi.  13,  14.  <  lb.  xiv.  6.  «  Luke  xiv.  28.     Acts  xx.  24. 

«  See  Gal.  vL  16.    Phil.  iii.  16. 


VERSE   31.  53 

working  in  us,"^  enables  us  to  work  for  him ;  and  while  we  are 
humbly  looking  for  further  supphes,  and  dihgently  improving  what 
has  been  already  bestowed,  he  is  pledged  by  promise  to  assist,'^  as 
we  are  bound  by  duty  to  obey. 

What  then — let  me  inquire — is  the  choice  which  I  have  made  ? 
I  would  remember  that  it  is  for  eternity.  And  if,  through  the  grace 
that  has  first  chosen  me,  "  /  have  chosen  the  way  of  triithj'' — is 
the  effect  of  this  choice  daily  visible  in  a  life  and  conversation  well- 
ordered  according  to  the  word  of  God  ?  If  it  is  good  to  "  hide  that 
word  in  my  heart, "^  as  a  safe-guard  against  sin ;  it  is  good  also 
"  to  lay  it  before'''  my  eyes,  as  the  chart  to  guide  my  course — the 
model  to  direct  my  work — the  support  to  uphold  my  weakness.* 

31.  I  have  stuck  unto  thy  testimonies :  O  Lord,  put  me  not  to  shame. 

We  have  just  seen  the  choice  of  the  man  of  God,  and  the  rule 
by  which  he  acted  upon  it.  Now  we  see  his  perseverance— ^rs^ 
choosing  the  ivay — then  sticking  to  it.  While  he  complained  of 
his  soul  cleaving  to  the  dust,^  he  would  yet  say — /  have  stuck 
iinto  thy  testimonies — illustrating  the  Apostle's  delineation  of  the 
Christian's  two  hearts  (as  a  converted  African  expressed  it)  "  I  de- 
light in  the  law  of  God  after  the  inward  man ;  but  I  see  another 
law  in  my  members,  warring  against  the  law  of  my  mind,  and 
bringing  me  into  captivity  to  the  law  of  sin,  which  is  in  my  mem- 
bers. So  then  with  the  mind  I  myself  serve  the  law  of  God ;  but 
with  the  flesh  the  law  of  sin."^  In  the  midst,  however,  of  the  most 
painful  conflicts,  the  child  of  God  holds  fast  his  confidence.  He 
feels  that  he  hates  the  sin  that  he  commits,  and  loves  the  Saviour, 
whom,  in  spite  of  himself,  he  dishonors ;  so  that,  with  all  his  sins 
and  unwonhiness,  he  fears  not  to  put  in  his  claim  among  the 
family  of  God. 

But,  reader,  seriously  ask  yourself — How  did  you  become  a 
Christian?  Was  it  by  birth  and  education,  or  by  choice?  If  in- 
deed by  grace  you  have  been  enabled  to  "  choose  the  way  of  truthj'' 
then  be  sure  you  firmly  stick  to  it^  or  better,  far  better,  that  you 
had  not  made  it  at  all.  "No  man  having  put  his  hand  to  the 
plough,  and  looking  back,  is  fit  for  the  kingdom  of  God.  If  ye 
continue  in  my  word,  then  are  ye  my  disciples  indeed.  It  had 
been  better  for  you  not  to  have  known  the  way  of  righteousness, 
than,  after  you  have  known  it,  to  turn  from  the  holy  command- 

1  Phil.  ii.  12,  13.     Isaiah  xxvi.  1 2.  2  isaiah  xli.  10.     Zech.  x.  12. 

3  Verse  11.  4  Joshua  i.  8.  5  Verse  25. 

6  Rom.  vii.  22,  23,  25.  Thus  does  Augustine  graphically  describe  this  conflict  in  his 
own  mind — "  The  new  will  which  began  to  be  in  me,  whereby  I  would  love  thee,  O  my 
God !  the  only  certain  sweetness,  was  not  yet  able  to  overcome  my  former  will,  confirmed 
by  long  continuance.  So  my  two  wills,  the  one  old,  the  other  new ;  the  one  carnal,  the 
other  spiritual,  conflicted  between  themselves,  and  rent  my  soul  by  their  disagreement. 
Then  did  I  understand  by  my  own  experience  what  I  had  read,  how  the  '  flesh  lusteth 
against  the  spirit,  and  the  spirit  lusteth  against  the  flesh.'  I  was  myself  on  both  sides, 
but  more  in  that  which  I  approved,  than  in  that  which  I  condemned,  in  myself,  because 
for  the  most  part  I  suffered  reluctantly  what  I  did  willingly." — Cori/ess.  Book  viii.  eh.  5. 
Compare  Rom.  vii.  15—20. 


54  EXPOSITION    OF    PSALM    CXIX. 

ment  delivered  unto  you."'  Yet  praised  be  God  for  the  security  of 
perseverance !  He  that  enabled  you  to  "  put  your  hand  to  the 
plough"  will  keep  it  there  in  the  habit  of  faith,  firm  and  steadfast. 
"The  Lord  will  perfect  that  which  concerneth  you."^ 

Yet  this  cleaving  to  the  Lord^  can  only  be  maintained  by  un- 
ceasing conflict.  The  length  and  weariness  of  the  way/  and  the 
slowness  of  your  progress,  are  sources  of  constant  and  harassing 
trial.  Revert  then  to  the  ground  of  your  original  choice.  Was  it 
made  under  the  Lord's  light  and  direction?  This  reason  may  well 
bind  you  to  "  stick  td'^  it :  are  not  the  ways  of  God  as  pleasant — 
Is  not  Christ  as  lovely — heaven  as  desirable — as  at  the  beginning? 
Nay — have  you  not  even  more  reason  to  adhere  to  your  choice. 
than  you  had  to  make  it  ?  It  was  formed  before  at  least  you  could 
fully  know  for  yourself  Now  •'  you  have  tasted"^ — you  have  the 
seal  of  experience.  Is  not  the  crown  more  joyous  in  the  nearer 
prospect  ? 

Backslider !  "  Has  God  been  unto  you  a  wilderness,  and  a  land 
of  darkness,"^  that  you  virtually  give  your  testimony  after  trial, — 
SSatan  is  the  better  master,  and  I  return  to  him?' — The  world  is 
the  happiest  path :  and  I  will  walk  in  it.  This  is  indeed  choosing 
a  murderer  in  the  stead  of  a  Father — "  forsaking  the  fountain"  for 
the  "broken  cistern."^  Oh!  must  there  not  be  repentance  in  this 
path  ?  May  it  be  before  it  be  too  late !  Ponder  who  it  was  that 
befriended  you  in  the  moment  of  awful  extremity,  and  snatched 
you  as  a  brand  from  the  burning.  Ponder  the  endearing  proofs  of 
his  love — condescending  to  become  a  man — "  a  man  of  sorrows,"^ 
and  to  die  in  the  agony  of  the  cross,  bearing  for  you  the  eternal 
curse  of  God.^  And  does  not  gratitude  remind  you,  what  returns 
of  faithful  service  are  due  from  a  creature  so  infinitely  indebted  to 
him  ?  Surely  the  steadfast  perseverance  with  which  his  heart  clave 
to  his  costly  work,'"  may  serve  to  put  to  shame  your  unsteadiness  in 
"  sticking  to  his  testimonies^ 

Believer  !  you  are  determined  to  abide  by  your  choice — but  not 
in  your  own  strength.  Remember  him,  who  one  hour  declared, 
that  he  would  sooner  die  with  Christ  than  deny  him  ;  and  the  next 
hour  denied  him  with  oaths  and  curses.''  Learn  then  to  follow  up 
your  resolution  with  instant  prayer — "  O  Lord,  put  me  not  to 
shamed  Leave  me  not  to  myself,  lest  I  become  a  shame  to  myself 
and  an  offence  to  thy  church.  "I  will  keep  thy  statutes;  O  for- 
sake me  not  utterly."'"  Dependence  upon  the  I^ord,  in  a  deep  sense 
of  our  weakness,  is  the  principle  of  perseverance.  Never  will  he 
shut  out  the  prayer  of  his  faithful  servant.  He  hath  promised — 
"  My  people  shall  never  be  ashamed  ;"'3  and  therefore,  taking  firm 
hold  of  his  promise,  you  may  "go  on  your  way  rejoicing." 

»Lukeix.  62.    Johnviii.  31.    2  Peter  ii.  21.        a  Ps.  cxxviii.  8.        »  Acts  xi.  23. 
<  Numb.  xxi.  4.  6  1  Peter  ii.  3.  «  Jer.  ii.  31.  ^  Jer.  ii.  13. 

8  Isaiah  liii.  3.  »  Gal.  iii.  13. 

"  Compare  Matt.  xvi.  23.     Luke  xii,  50.     Heb.  xii.  2,  3. 
"  Matt.  xxvi.  55,  74.  12  Verse  8.  "  Joel  iL  27. 


VERSE  32.  55 

32.  Twill  run  the  way  of  thy  commandments,  when  thou  shalt  enlarge  my  heart, 

A  GLOWING  picture  of  the  Christian's  dehght  in  tlie  ways  of  God  ! 
If  we  "  have  chosen  the  way  of  God^s  commandment s^^^  and  have 
been  able  to  "  stick  unto^''  this  way,  surely  we  shall  wish  to  "  run 
in  it^^  with  constancy  and  cheerfulness.  We  shall  want  to  mend 
our  pace.  If  we  walk,  we  shall  long  to  "rww."  There  is  always 
the  same  reason  for  progress,  that  there  was  for  setting  out.  Ne- 
cessity, advantage,  enjoyment,  spur  us  on  to  the  end.  Whatever 
progress  we  have  made,  we  shall  desire  to  make  more ;  we  shall  go 
on  praying  and  walking,  and  praying  that  we  may  walk  with  a 
swifter  motion :  we  shall  be  dissatisfied,  yet  not  discouraged — 
*' faint,  yet  pu'suing."^  Now  this  is  as  it  should  be.  This  is  after 
the  pattern  of  the  holy  apostle — "  Brethren,  I  count  not  myself  to 
have  apprehended  ;  but  this  one  thing  I  do  ;  forgetting  those  things 
which  are  behind,  and  reaching  forth  unto  those  which  are  before, 
I  press  toward  the  mark  for  the  prize  of  the  high  calling  of  God  in 
Christ  Jesus."^  But  the  secret  as  well  as  the  pattern  of  Christian 
progress  is — looking  beyond  the  Apostle,  and  the  "  so  great  cloud  of 
witnesses  with  which  we  are  encompassed" — and  "looking  unto 
Jesus."3  Faith  is  the  principle  of  life,  and  supplies  the  daily  motion 
of  life ;  directing  our  eye  to  him  as  "  the  Author,"  until  he  "  be- 
comes the  Finisher,"  of  our  faith.  This  is  at  once  our  duty,  our  priv- 
ilege, our  happiness,  and  our  strength.  This  is  the  point  at  which  we 
begin  to  run.  Hitherto,  the  shackles  of  sin,  self-righteousness,  and 
unbelief,  had  hindered  us ;  now  we  "  so  run,  that  we  may  obtain."* 

But  in  ^Hhe  way  of  God^s  commandments^^  how  are  we  "sore 
let  and  hindered"  by  a  straitened  heart !  And  how  often  do  we  feel 
the  heart,  as  it  were,  "  shut  up,  and  it  cannot  get  forth  :"5  faith  so 
low — desires  so  faint — hopes  so  narrow,  that  it  seems  impossible  to 
make  progress!  Perhaps  we  "did  run  well,"  and  have  been  "hin- 
dered."^ Perhaps  the  soul  has  been  asleep  in  carelessness  or  self- 
indulgence  ;  or  unbehef  in  some  of  its  varied  forms  has  prevailed ; 
and  thus,  while  we  "  are  not  straitened"  in  God,  we  "  are  straitened 
in  our  own  bowels."'  If  then  the  rich  fool  thought  of  enlarging  his 
barns,  when  his  stores  had  increased  upon  him,^  much  more  should 
we  be  sending  up  the  petition — "  O  that  thou  wouldst  bless  me  in- 
deed, and  enlarge  my  coast  P'^  Whatever  cause  we  have  to  cry 
out — "  My  leanness,  my  leanness,"^" — still,  let  us  in  the  exercise  of 
faith  and  prayer,  be  waiting  for  a  more  cheerful  ability  to  love, 
serve,  and  praise.  Let  us  be  restless,  till  the  prison-doors  are  again 
opened,  and  the  command  is  issued  to  the  prisoners — "  Go  forth ; 
and  to  them  that  are  in  darkness — Show  yourselves.  They  shall 
feed  in  the  ways,  and  their  pastures  shall  be  in  all  high  places."'' 
Who  knoweth  but  the  Lord  will  once  more  shine  upon  us,  once 
more  unloose  our  fetters,  and  renew  our  strength  ? 

Yet  must  every  motion  begin  with  God.'^    /  ^m  j-hyi, — ^jj^t  how? 

1  Judges  viii.  4.  2  phil.  iii,  13, 14.        3  Heb.  xii.  1,  2.  «  I  Cor.  ix.  24. 

5  Psalm  Ixxxviii.  8.         6  Gal.  v.  7.  ^  2  Cor.  vi.  12.  8  Luke  xii.  16—19. 

»  1  Chron.  iv,  10.  «>  Isaiah  xxiv.  16.      "  lb.  xlix.  9.  i'^  Prov.  xvi.  1. 


56  EXPOSITION    OF    PSALM    CXIX. 

not  in  mine  own  strength,  but  by  "the  good  hand  of  my  God  upon 
me,"^  delivering  and  etilarging  my  heart.  He  does  not  say— I 
will  make  no  efforts,  unless  thou  work  for  me ;  but  if  thou  wilt  en- 
large— I  will  run.  Weakness  is  not  the  plea  for  indolence,  but  for 
quickening  grace.  "Draw  me" — saith  the  Church — "  we  will  run 
after  thee."  "  Where  the  spirit  of  the  Lord  is,  there  is  liberty."^ 
The  secret  of  Christian  energy  and  success  is  a  heart  enlarged  in 
the  love  of  God. 

Let  me  then  begin  betimes — make  haste — keep  straight  on — fix 
my  eye  on  the  mark — "endure  unto  the  end."  1  may  yet  expect 
in  the  joy  of  blessed  surprise  to  exclaim — "  Or  ever  I  was  aware, 
my  soul  made  me  hke  the  chariots  of  Amminadib."^  Godly  sor- 
row had  made  me  serious.  Now  let  holy  joy  make  me  active. 
"The  joy  of  the  Lord  is  my  strength  ;"^  and  I  am  ready,  under  the 
power  of  constraining  love,^  to  work  and  to  toil — to  run  without 
weariness,  to  "  march  onward"  without  fainting  ;^  not  measuring 
my  pace  by  my  own  strength,  but  looking  to  him  who  "strength- 
eneth  with  all  might  by  his  Spirit  in  the  inner  man."^ 

Happy  fruit  of  wrestling  prayer  and  diligent  waiting  on  God ! 
Joy  in  God,  and  strength  to  walk  with  him,  with  increasing  knowl- 
edge of  him,  increasing  communion  with  him,  and  increasing  con- 
fidence in  him. 


PART    V. 

33.   Teach,  mt^  O  Lordt  the  way  of  thy  statutes  ;  and  I  shall  keep  it  unto 

the  end. 

We  need  no  instruction  in  the  way  of  sin.  That  has  been  our 
way,  ever  since  Adam  "  sought  out  his  own  invention."^  The  un- 
godly "  desire  no  knowledge  of  the  way  of  God's  statutes.^^^  The 
heart  leads  the  judgment,  and  "their  heart  is  enmity  to  the  law  of 
God."'"  But  for  a  child  of  God,  this  is  a  prayer  for  daily  use.  For 
the  more  he  is  taught,  the  more  he  feels  his  need  of  teaching,  and 
the  more  earnest  are  his  cries  for  this  invaluable  blessing.  We 
know  nothing  spiritually,  except  as  we  are  taught  of  God.  The 
blind  man  must  be  led  the  plainest  and  most  direct,  as  well  as  in 
the  more  difficult  and  rugged  paths.  And  thus  do  we  need  tlie  shi- 
ning of  light  from  above — not  only  in  "  the  deep  things  of  God" — 
but  for  the  reception  of  the  most  elementary  truths.  And  yet  we 
want  not  this  knowledge  for  its  own  sake — to  feed  pride  or  specu- 
lation— but  for  its  practical  influence.     For  of  what  avail  is  the 

»  Ezra  vii.  9.  «  Cant.  i.  4.    2  Cor.  iii.  17.  »  CanL  vi.  12.  <  Nch.  viii.  10. 

«  2  Cor.  V.  14.        '  Isaiah  xl.  31,  "  march  onward." — Bishop  Lowth's  Version. 

»  Eph.  iii.  16.         »  EccI.  vii.  29.    Isa.  liii.  6.  •  Job  iii.  14.  w  Rom.  viii.  7. 


VERSE  34.  57 

discovery  even  of  important  truth,  if  we  be  not  moulded  into  its 
likeness,  and  constrained  "  into  the  obedience  of  faith  ?"  The  con- 
nection of  every  thought  with  Christian  practice,  here  directed  to  its 
proper  end,  is  a  most  striking  proof  of  the  Divine  origin  of  the  stat- 
utes. The  most  clear  instructions  for  the  regulation  of  our  conduct 
flow  from  single  sentences  or  expressions  in  these  ^^  statutes T  and 
this  clearly  prov^es  an  infinite  wisdom  in  their  distribution,  a  refer- 
ence in  the  eternal  mind  to  every  detail  of  practical  duty,  and  a 
Divine  power  and  unction,  applying  the  word  to  the  several  circum- 
stances of  daily  conduct!  For,  indeed,  what  mind  but  the  mind  of 
God  could  have  comprehended  in  so  small  a  compass  such  a  vast 
system  of  instruction  ?  In  this  view,  therefore,  the  Lord's  teaching 
becomes  the  spring  of  obedience.  For  how  can  we  ^'' keep"  a  way 
which  we  do  not  understand  ?  And  who  was  ever  "  taught  the 
loay  of  the  Lord's  statutes^''  who  had  not  his  heart  constrained 
and  directed  by  their  spiritual  beauty  and  sweetness?  In  this  path 
we  reahze  union  with  the  Saviour  ;i  "  the  love  of  God  is  perfected 
in  us  ;"=^  and  our  confidence  is  established  before  God.^ 

The  object  nearest  to  the  believer's  heart,  and  which  causes  him 
many  an  anxious  and  too  often — many  an  unbeheving  thought — 
is  the  grace  of  perseverance.  Now  the  Lord's  teaching  is  the 
principle  of  perseverance.  It  is  "/Ae  light  of  life^'^ — enHghtening 
the  mind,  and  quickening  the  heart.  Under  this  influence  therefore 
we  live — we  endure — we  cannot  fail  of  keeping  the  way  unto  the 
end.^  Thus  the  end  crowns  the  work.  For  with  this  blessing  of 
perseverance,  is  sealed  to  us  the  hope  of  victory  over  our  spiritual 
enemies,  and  the  participation  of  our  Saviour's  glory.^  Confidence, 
indeed,  without  prayer  and  dependence  upon  our  glorious  Head,  is 
most  daring  presumption ;  but  that  "  well-ordered  and  sure  cov- 
enant," which  "  is  all  our  salvation,  and  all  our  desire,"  engages  for 
our  continuance  in  "  the  way  of  the  hordes  statutes .'"  1  will  put 
iny  fear  in  their  hearts^  that  they  shall  not  depart  from  me.  I 
will  put  my  law  in  their  inward  parts^  and  write  it  in  their 
hearts :  and  I  will  be  their  God,  and  they  shall  he  my  people."'' 

34.  Give  me  understandings  and  I  mil  keep  thy  law ;  yea^  I  shall  observe  it 
with  my  whole  heart. 

'He  that  is  his  own  teacher' — says  Bernard — and  one  greater 
than  Bernard,^  '  has  a  fool  for  his  master.'  Man  cannot  teach 
what  he  does  not  know ;  and  of  God,  and  of  his  law,  he  knows 
nothing.  Therefore  the  beginning  of  wisdom  is  a  consciousness  of 
ignorance,  a  distrust  of  our  own  understanding,  and  the  heart-felt 
prayer — "  Give  me  understanding."  The  spiritual  understand- 
ing is  the  gift  of  Jesus  Christ.^  He  directs  us  to  himself,  as  its 
fountain — "  I  am  the  light  of  the  world ;  he  that  followeth  me 
shall  not  walk  in  darkness,  but  shall  have  the  light  of  life.'^°    This 

-  1  John  iii.  24.  2  ib.  2.  5.  3  lb.  iii.  22.  <  John  i.  4;  viii.  12. 

5  I  John  ii.  27.  «  Rev.  ii.  20— 28. 

7  Jer.  xxxii.  40 ;  xxxi.  33;  with  2  Sam,  xxiii.  5.  8  Prov.  xxviii.  26. 

9  1  John  ii.  20.  :  v.  20.  lo  John  viii.  12 :  also  xii.  46. 


58  EXPOSITION    OF    PSALM    CXIX. 

understanding  differs  from  mere  intellectual'  discernment  or  spec- 
ulative knowledge.  It  is  ihe  spring  of  spiritual  activity  in  our 
walk  with  God  ;*  so  that  our  obedience  is  not  outward  and  reluc- 
tant, but  filial  delight  and  wholeness  of  heart: — we  desire  not  only 
to  keep  the  law  of  God  to  the  end^  but  every  day  to  the  end — ^^with 
our  whole  heart.'''' — Such  are  our  obligations  towards  him,  that  we 
ought  to  study  very  accurately  the  character  of  our  walk  with  him; 
always  remembering  that  service  w^ithout  the  heart — the  whole 
heart — is  hateful  in  his  sight, '^  and  that  what  is  now  willfully  with- 
held, will  gradually  draw  away  the  rest  in  apostasy  from  him. 
Now  are  we  seeking  more  "  engagedness  of  heart"  for  him.  Then 
wall  this  prayer  be  a  suitable  expression  of  our  need,  dnd  the  ut- 
terance of  a  humble,  resolute  petitioner.  It  is  not,  however,  enough 
that  we  have  once  received,  unless  we  are  constantly  receiving. 
We  must  ask,  that  we  may  receive ;  but  after  we  have  received, 
we  must  ask  again.  Yet  is  this  prayer  never  offered  up,  until  the 
soul  has  in  part  received  what  it  is  here  seeking  for.  The  natural 
man  is  "wise  in  his  own  conceit,"  and  has  therefore  no  idea  of  his 
need  of  Divine  teaching. 

But  we  must  not  be  satisfied  with  even  a  clear  apprehension  of 
the  doctrines  of  the  Bible,  and  of  the  "  truth  as  it  is  in  Jesus." 
*'  Give  me  binder standing^^ — '  not  only  that  I  may  believe  these 
doctrines,  but  that  I  may  keep  and  observe  them.'  In  every  path 
of  duty,  this  cry  is  repeated,  with  an  importunity  that  is  never 
wearisome  to  the  ears  of  our  gracious  Father.  And  in  how  many 
unnoticed  instances  has  the  answer  been  vouchsafed  when  some 
clear  and  heavenly  ray,  darting  unexpectedly  into  the  mind,  or 
some  providential  concurrence  of  unforeseen  circumstances,  has 
disentangled  a  path  before  intricate  and  involved,  and  marked  it 
before  us  with  the  light  of  a  sunbeam !  How  many  whispers  of 
conscience  !  how  many  seasonable  suggestions  in  moments  of  dark- 
ness and  perplexity  may  the  observant  child  of  God  record,  as  the 
answer  to  this  needful  prayer — "Whoso  is  wise,  and  w'\\\  observe 
these  things,  even  they  shall  understand  the  loving-kindness  of  the 
Lord."^  Nor  will  our  growth  in  spiritual  understanding  fail  to 
evidencre  itself  in  the  steady  consistency  of  a  well-ordered  conversa- 
tion— "Who  is  a  wise  man,  and  endued  with  knowledge  among  yuu? 
Let  him  show  out  of  a  good  conversation  his  works  with  meekness 
of  wisdom."*  If  then  knowledge  is  valuable  according  to  its  useful- 
ness, one  ray  of  this  practical  knowledge — the  result  of  prayer  for 
heavenly  teaching, — is  more  to  be  prized  than  the  highest  attain- 
ments of  speculative  religion — flowing  from  mere  human  instruction. 
33.  Make  me  to  go  in  the  path  of  thy  commandments  ;  for  therein  do  1  delight. 

We  are  equally  ignorant  of  the  path  of  God's  commandments^ 
and  impotent  to  go  in  it.  We  need  therefore  double  assistance. 
Our  mind  must  be  enlightened;  our  hearts  constrained;  else  our 

»  See  Col.  i.  9.  10.  2  isaiah  i.  11—15.    Hosea  x.  2.    Acta  v.  1—10. 

>  Psalm  cvii.  43.  ^  James  iii.  13. 


VERSE  35.  59 

knowledge  of  this  humbling  path  would  make  us  shrink  from 
it.  But  under  the  complete  influence,  of  Divine  grace,  when  un- 
derstanding has  been  given  to  discern  the  beauty  of  it,  the  soul's 
warmest  desire  is  fixed  upon  it — Conscious  helplessness  looks  up- 
ward— Make  me  to  go  ;  and  he  who  said  to  the  paralytic,  "Arise, 
take  up  thy  bed,  and  go  unto  thy  house,"  speaks  the  same  word  of 
quickening  life  and  power  to  the  soul,  ^'•giving  heedj'  "expecting 
to  receive  something  of  him."i  It  is  delightful  to  acknowledge  of 
this  work,  that  "  All  is  of  God" — that  "  it  is  he  that  worketh  in  us 
both  to  will  and  to  do  of  his  good  pleasure."*^  To  him  only  can  it 
belong.  For  since  the  natural  inclination  "  is  not  subject  to  the 
law  of  God,  neither  indeed  can  be;"'  Almighty  power  must  intro- 
duce a  new  and  active  bias — "  Turn  thou  me,  and  I  shall  be 
turned"* — "  Make  me  to  go  in  the  path  of  thy  command mentsP 

But  even  when  brought  into  this  path^  still  we  want  accelerated 
motion  to  run  with  increasing  alacrity.  We  want  to  take  "  the 
Lord  God  for  our  strength ;  and  he  shall  make  our  feet  like  hind's 
feet,  and  shall  m^ake  us  to  walk  upon  our  high  places."^  The  path^ 
indeed,  is  uninviting  to  the  eye  of  sense.  This  distorted  vision 
brings  all  its  difficulties  into  full  view ;  hiding  all  its  counterbal- 
ancing enjoyments.  Let  us,  however,  exercise  that  "  faitb,  which 
is  the  substance  of  things  hoped  for,  the  evidence  of  things  not 
seen."^  Let  us  exhibit  our  proper  character,  "walking  by  faith, 
and  not  by  sight,"^  and  our  discernment  of  unseen  things  will  be 
'more  clear,  and  our  enjoyment  of  them  more  permanent.  The 
prayer  will  then  be  with  increasing  earnestness — "  Make  me  to  go 
in  the  path  of  thy  cojnm>a?idmentsJ^ 

But  we  must  not  be  content  with  walking  in  this  way ;  we  must 
seek  to  "  delight  in  it^  Delight  is  the  marrow  of  religion,  "  God 
loveth  a  cheerful  giver,"^  and  accepts  obedience  only  when  it  is 
given,  not  when  it  is  forced.  He  loves  the  service  of  that  man, 
who  considers  it  his  highest  privilege  to  render  it,  and  whose  heart 
rejoices  in  the  way,  "as  a  giant  to  run  his  race."^  Fervent  prayer 
and  cheerful  obedience,  mark  the  experience  of  the  thriving  Chris- 
tian. As  a  true  "child  of  Zion,  he  is  joyful  in  his  king  ;"i°  he  loves 
his  service,  and  counts  it  "perfect  freedom" — the  rule  of  love, 
mercy,  and  grace. 

But  is  the  self-condemned  penitent  distressed  by  this  description 
of  a  child  of  God?  He  cannot  find  the  same  marks  in  himself; 
and  he  too  hastily  concludes,  that  he  does  not  belong  to  the  heaven- 
ly family ;  not  considering,  that  his  very  grief  is  caused  by  his  love 
to,  and  "  delight  in^^  that  way  in  which  he  is  so  hindered,  and  in 
which  he  daily  prays — "  Make  me  to  go.^^  It  was  probably  the 
same  sense  of  weakness  and  inability,  "  to  go  in  the  path  of  God''s 
commandments^^''  which  urged  David's  prayer;  and  if  it  urges 
yours,  poor  trembling  penitent, — if  it  sends  you  to  a  throne  of  grace, 

1  Matt.  ix.  6,  with  Acts  iii.  4,  5.  2  2  Cor.  v.  18.    Phil.  ii.  13. 

3  Rom.  viii.  7.  ■»  Jer  xxxi.  18.  s  Hab.  iii.  19. 

6  Heb.  xi.  1.  7  2  Cor.  v.  7.  8  2  Cor.  ix.  7. 

9  Psalm  xix.  5;  cxii.  1.         "  lb.  cxlix.  2. 


6U  EXPOSITION    OF    PSALM    CXIX. 

you  will,  ere  long,  receive  an  answer  of  peace,  and  "  go  on  your 
way  rejoicing." 

This  delight  in  the  path  is  not  only  following  the  "  man  after 
God's  own  heart ;"  but  it  is  the  image  of  David's  Lord,  and  our 
forerunner  in  this  path.  He  could  testify  to  his  Father — "  I  de- 
hght  to  do  thy  will,  O  my  God  :"^  and  to  his  disciples,  "1  have  meat 
to  eat  that  ye  know  not  of.  My  meat  is  to  do  the  will  of  him  that 
sent  me,  and  to  finish  his  work  :"2  and  as  a  proof  of  the  in  tenseness 
of  his  delight,  he  could  to  their  great  amazement,  "go  before  them"^ 
to  Jerusalem,  unappalled  by  the  "  baptism"  of  blood  which  awaited 
him ;  yea,  even  "  straitened"  with  the  unquenchable  ardor  of  his 
love,  "  until  it  was  accomplished."'' 

36.  Incline  my  heart  unto  thy  testimonies^ — and  not  to  covetousness. 

But  what  "  makes  us  to  go  in  the  path  of  God^s  command- 
ments ?"  The  force  of  his  Almighty  love  effectually  inclines  the 
will,  as  with  a  Divine  touch.  "  The  day  of  his  power,  in  which 
he  makes  us  willing,"  is  a  time  of  love.  "  I  drew  them" — saith 
he — "  with  cords  of  a  man,  and  with  bands  of  love."^  Every  man, 
who  is  conscious  of  the  counteracting  bias  within,  will  deeply  feel 
the  need  of  this  prayer — ^^  Incline  m.y  heart P  The  native  prin- 
ciple of  man  draws  him  to  his  own  self — to  his  own  indulgence — 
pleasure — covetousness — assuming  a  thousand  forms  of  gratifying 
self,  at  the  expense  of  love  to  God.  Few  but  are  ready  to  con- 
demn this  principle  in  others,  while  perhaps  it  may  be  their  own 
"  easily  besetting  sin."  When  the  mind  is  grasping  after  the  world, 
as  if  it  were  our  portion,  we  have  the  greatest  reason  to  •'  take  heed" 
to  our  Lord's  admonition,  and  "beware  of  covetousness."^  When 
we  invest  earthly  gratifications  with  any  inherent  excellency — vir- 
tually putting  them  in  the  place  of  God — then  will  be  a  season  for 
special  supplication — Licline  m,y  heart  unto  thy  testimonies^  and 
not  to  covetousness. 

There  is  probably  no  principle  so  opposed  to  the  Lord^s  testimo- 
nies. It  casts  out  the  principle  of  obedience,  since  the  love  of  God 
cannot  co-exist  with  the  love  of  the  world  ;^  and  the  very  desire  to 
serve  Mammon  is  a  proof  of  unfaithfulness  to  God.^  We  mark 
the  deadly  influence  in  direct  breaches  of  the  law  of  God.  Ba- 
laam, in  the  indulgence  of  this  propensity,  set  his  will  in  mad  con- 
trad  iction  to  God.5  Ahab  was  tempted  to  murder.'"  David  to  nuir- 
der  and  adultery.*'  Achan  to  steal.**^  Judas — both  to  steal  from  his 
fellows  and  to  betray  his  master. '^  Gehazi  and  Ananias  to  lying.'* 
And  besides — what  is  the  matter  of  common  but  painful  ol)serva- 
tion — how  much  of  the  good  seed  of  the  kingdom,  that  was  spring- 
ing up  with  the  promise  of  a  plentiful  harvest,  has  this  weed  of 

»  Psalm  xl.  8,  with  Heb.  x.  7.  3  John  iv.  32,  34.  »  Mark  x.  32. 

*  Luke  xii.  60.  5  Psalm  ex.  3.     Ezck.  xvi,  8.     Hosea  xi.  4. 

e  Lukfi  xii.  15.  ^  i  John  ii.  15.  ^  Matt.  vi.  24. 

»  Numb.  xxii.  15—21.    2  Peter  ii.  14—16.  »"  1  Kings  21.  1—13. 

"  2  Sam.  xi.  2— 17.  W  Joshua  vii.  21. 

*3  John  xii.  6.    Matt.  xxvL  14—16.  "  2  Kings  v.  20—26.    Acte  v.  1—8. 


vi:rse  36.  61 

rank  luxuriance  "choked,  that  it  has  hecome  unfruitful!"^  Out 
Lord's  parables  therefore** — his  providence^ — his  promises* — his 
terms  of  discipleship^ — his  counsels'' — his  own  example  of  poverty 
and  renunciation  of  this  world's  comforts^ — all  are  directed  against 
this  destructive  principle.  The  power  of  the  love  of  Christ  deliv- 
ered Matthew*^  and  Zaccheus^  from  its  influence,  and  "  inclined 
their  hearts  to  the  testimonies  of  GodP  And  has  not  faith  still 
the  same  power  to  turn  the  heart  from  the  world,  from  sin,  from 
self  to  Christ?  Learn  then  to  rest  upon  the  promises  of  his  love,^» 
and  to  delight  in  his  testimonies.  Earthly  cares  will  be  cast  upon 
him,  and  earthly  prospects  will  lose  their  splendor.'^  This  life  of 
faith — living  in  union  with  a  heavenly  Saviour,  involves  the 
only  effective  principle  of  resistaiice.  Those  who  are  risen  with 
Christ  will  be  temperate  in  earthly  things,  "setting  their  affections 
on  things  above."  Such — such  alone — will  "mortify  the  members 
that  are  upon  the  earth — evil  concupiscence,  and  covetousness^ 
which  is  idolatry. ^^^^ 

We  desire  to  sit  loose  to  our  earthly  comforts.*^  Are  we  ena- 
bled to  check  our  natural  discontent  with  the  Lord's  dealings  with 
us,  and  to  restrain  our  eagerness  to  "  seek  great  things  for  our- 
selves"!''  by  the  recollection  of  his  word — "Seek  them  not?'"* 

Let  us  not  forget,  that  the  inclination — even  if  it  is  not  brought 
into  active  and  perceptible  motion,  is  fatally  destructive  of  the  life 
of  religion.  "  They  that  will  he  rich^^  fall  into  temptation  and  a 
snare,  and  into  many  foolish  and  hurtful  lusts,  which  drown  men 
in  destruction  and  perdition."  Awful  warning  to  professors  ! — "The 
love  of  money  is  the  root  of  all  evil ;  which  while  some  have  cov- 
eted after,  they  have  erred  from  the  faith,  and  pierced  themselves 
through  with  many  sorrows."^^  A  most  important  exhortation  to 
the  people  of  God  ! — "But  thou,  O  man  of  God,  flee  these  things, 
and  follow  after  righteousness."^^  If  the  Lord  loves  you,  he  will  not 
indeed  lose  you  ;  but  unless  you  "  take  heed,  and  beware  of  covet- 
ousness,"  he  will  not  spare  you.  In  the  midst  therefore  of  tempta- 
tion without,  and  a  world  of  sin  within,  go  onwards  with  the  pil- 
grim's'3  prayer  indelibly  fixed  on  your  heart — "  Inclirie  my  hear^ 
unto  thy  testimonies^  and  not  to  covetousness.^^ 

1  Mark  iv.  19, — Th4.,example  of  the  rich  young  man,  Matt.  xix.  21,  22.  Demas,  2 
Tim.  iv.lO. 

2  LuV^xii.  16—21 ;  xvi.  14,  19,  &c.  3  Matt.  vi.  25—31. 

4  lb.  v.'^3.  •   Psahn  xxxiv.  9, 10.     Isaiah  xxxiii.  15,  16.     1  Peter  v.  7. 

5  Matt.  xv» 24;  xix.  27— 29.     Luke  xiv.  33.  «  1  Cor.  vii.  29— 31.    Phil.  iv.  5. 
T  Matt.  viii.  20.                       8  lb.  IX.  9.  9  Luke  xix.  1—10. 

1°  Heb.  xiii.  5. '  "  Compare  Luke  xii.  15,  with  parallel  verses  16 — 21. 

12  Col.  iii.  1—5.  13  Gen.  iu.  5,  6.  h  jer.  vi.  13. 

15  lb.  xlv.  5. 

16  Oi  B)v\o,jfvot  TtXovTctv.  1  Tim.  vi.  9. — The  very  inclination  to  be  rich  is  alienation 
from  him,  who  by  just  right  claims  the  supreme  undisputed  whole — "  My  son,  give  me 
thine  heart."     Prov.  xxiii.  26. 

17  1  Tim.  vi.  10.  w  lb.  11.  w  i  Peter  il  11. 


62  EXPOSITION    OF    PSALM    CXIX. 

37.  Turn  away  mine  eyes  from  beholding  vanity ;  and  quicken  thou  me  in 

thy  way. 

So  strongly  does  the  man  of  God  deprecate  temptation  to  self- 
indulgence,  that  he  prays  to  be  kept  at  the  greatest  possible  dis- 
tance from  it.  That  his  heart  may  not  be  inclined  to  it;  he  desires 
that  his  eyes  may  he  turned  from  beholding  it.  Keeping  the  eye 
is  a  grand  means  of  "  keeping  the  heart."^  Satan  has  infused  his 
poison  into  all  the  objects  around  us,  that  all  furnishes  fuel  for  temp- 
tation, and  the  heart — naturally  inclined  to  evil  and  hankering  after 
vanity — is  stolen  away  in  a  moment.  Vanity  includes  "  all  that 
is  in  the  world — the  lust  of  the  flesh,  the  lust  of  the  eye,  and  the 
pride  of  life."  All  is  sin,  because  "it  is  not  of  the  Father,  but  is 
of  the  world."2  Of  all  that  belongs  lo  earth — "  the  preacher,  the 
son  of  David" — standing  on  the  vantage-ground,  and  having  taken 
within  his  view  the  widest  horizon  of  this  world's  excellency,  has 
pronounced  his  judgment — "  Vanity  of  vanities,  saith  the  preacher, 
vanity  of  vanities  !  all  is  vanity."^  We  have  just  mentioned  the 
lusts  of  other  things  choking  many  a  'promising  profession.  Our 
Lord's  solemn  caution  to  his  own  disciples  implies  their  injury  to  a 
sincere  profession — "  Take  heed  to  yourselves,  lest  at  any  time 
your  hearts  be  overcharged  with  surfeiting  and  drunkenness,  and 
cares  of  this  life ;  and  so  that  day  come  upon  you  unawares."* 
Some  indeed  seem  to  walk,  as  if  they  were  proof  against  tempta- 
tion. They  venture  to  the  very  edge  of  the  precipice,  under  a  vain 
assurance  that  no  danger  is  to  be  apprehended.  But  such  a  con- 
fidence is  upon  the  brink  of  a  grievous  fall.^  The  tender-hearted 
child  of  God,  trusting  in  the  promise,  that  "  Sin  shall  not  have  do- 
minion over  him,"  knows  that  he  can  only  enjoy  the  security  of  it, 
while  he  is  shrinking  from  every  occasion  of  sin.  He  "  hates  even 
the  garment  spotted  by  the  flesh  f  and,  remembering  how  often 
his  outward  senses  have  ministered  to  the  workings  of  his  weak 
and  treacherous  heart,^  he  continues  in  prayer — "  Turn  away 
mine  eyes  from  beholding  vanity. ^^ 

Probably  the  recollection  of  the  circumstance  of  his  own  sin,» 
would  to  the  end  of  his  life  remind  David  of  his  special  need  of 
this  prayer.  Yet  who  that  is  conscious  of  his  own  weakness  and 
corruption,  will  find  the  prayer  unsuitable  to  his  circumstances  of 
daily  temptation?  But  we  must  watch  as  well  as  pray.  For  as 
watchfulness  without  prayer  is  presumption,  so  prayer  without 
watchfulness  is  self-delusion.  To  pray  that  "o?/r  eyes"  may  be 
*''' turned  from  vanity  J''  without  "making  a  covenant  with  our 
eyes,'""  that  they  should  not  behold  it,  is  like  "  taking  fire  in  our 
bosoms,"  and  expecting  "not  to  be  burnt,"'*  because  we  have  prayed 
that  we  might  not  be  burnt.     If  we  pray  not  to  be  "  led  into  temp- 

iNumb.  XV.  H9.  Job.  xxii.  1.  a  John  ii.  16.  3  EccI.  i.  2;  also  u.  1— li 

<  Luke  xxi.  34.  6  Prov.  xvi.  18.  «  Rom.  vi.  14. 

T  Jude  23.  8  See  Prov.  xxiii.  33.    Josh.  vii.  21.  , 

•  2  Sam.  xi.  2.  •  lo  job  xxx.  1.  "  Prov.  vi.  27,  28. 


VERSE  37.  68 

tation,"  we  must  "watch,  that  we  enter  not  into  it.'"  The  sincer- 
ity of  our  prayer  will  be  proved  by  the  watchfully  avoiding  the  cir- 
cumstances and  occasions  of  temptation.  The  fear  of  sin  will 
manifest  itself  by  a  fear  of  temptation  to  sin.  "  The  knife  will  be 
put  to  the  throat,  if  we  be  given  to  appetite."*  We  shall  be  afraid 
of  the  wine  sparkhng  in  ^|ie  glass. ^ 

But  where  is  the  harm  of  beholding  vanity^  if  we  do  not  follow 
it?  When  Eve  beheld  the  forbidden  fruit,  perhaps  she  did  not 
think  of  taking  it :  and  when  she  took  it,  she  did  not  think  of  eat- 
ing it:  but  the  beginning  of  sin  "is  as  the  letting  out  of  water," 
w^hose  progress  once  opened,  beats  down  all  before  it.^  And  who, 
after  our  "  beguiled  mother,"  has  not  found  the  eye  an  inlet  to  sin7« 
When  Bunyan's  pilgrims  were  obliged  to  pass  through  Vanity  Fair, 
beset  on  every  side  with  temptations  and  allurements,  they  stopped 
their  eyes  and  ears,  and  quickening  their  pace,  cried — "  Turn 
away  mine  eyes  from  beholding  vanity. ^^  A  striking  reproof  to  us, 
who  too  often  loiter  and  gaze,  until  we  begin  to  covet  those  vanities, 
to  which,  as  Christians,  we  "  are  dead  !"^ 

Is  it  asked — What  will  most  effectually  "^Mr;i  my  eyes  from 
vanity  .^"  Not  the  seclusion  of  contemplative  retirement — not  the 
relinquishment  of  our  lawful  connection  with  the  world ;  but  the 
transcendent  beauty  of  Jesus  unveiled  to  our  eyes,  and  fixing  our 
hearts.  This  will  ^Hurn  our  eyes  from  vanity'^''  in  its  most  glitter- 
ing forms  !  The  sight  of  the  "  pearl  of  great  price"'  dims  the  lus- 
tre of  the  "goodliest  pearls"  of  earth;  at  once  deadens  us  to  the 
enticements  of  the  world,  and  urges  us  forward  in  the  pursuit  of  the 
prize.  And  is  not  this  bur  object?  It  is  not  enough  that  through 
special  mercy  I  am  preserved  from  temptations.  I  want  to  be 
quickened  to  more  life,  energy,  delight,  and  devotedness  in  the  way 
of  my  God.  The  secret  of  Christian  progress  is  simplicit}^  and  dil- 
igence. "  This  one  thing  I  do — forgetting  the  things  that  are 
behind,  and  reaching  forth  to  those  things  that  are  before ;  I  press 
towards  the  mark  for  the  prize  of  the  high  calling  of  God  in  Christ 
Jesus."^  The  spirit  leaves  no  wish  of  the  heart  for  beholding  van- 
ity. The  world,  with  all  its  flowery  paths,  is  a  dreary  wilderness: 
and  Christ  and  heaven  are  the  only  objects  of  desire — "  He  that 
shutteth  his  eyes  from  seeing  evil,  he  shall  dwell  on  high  ;  his 
place  of  defence  shall  be  the  munitions  of  rocks ;  bread  shall  be 
given  him,  his  water  shall  be  sure.  Thine  eyes  shall  see  the  King 
in  his  beauty :  they  shall  behold  the  land  that  is  very  far  ojf.''^^ — 
Precious  promises  to  those  that  flee  from  temptation,  and  desire  to 
walk  in  the  ways  of  God  ! 

^  Compare  Matt.  vi.  13,  with  xxvi,  41,  2  Prov,  xxiii.  2. 

3  Verses  31,  32.  *  Gen.  iii.  6,  with  Prov.  xvii.  14. 

5  Lot's  wife;  Gen.  xix.  26.  Shechem ;  xxxiv.  2.  Potiphar's  wife;  xxxix.  7.  Joshua 
vii.  21.  Samson;  Judges  xvi.  1.  Even  the  man  after  Grod's  own  heart;  2  Sam.  xi.  2. 
Comp.  Prov.  vi.  25.    Matt.  v.  28.    2  Peter  ii.  14. 

«  See  Col.  iu.  2, 3.  ^  Matt.  xiii.  46.  «  Phil,  ill  13, 14. 

8  Isaiah  xxxiii.  15 — 17. 


64  EXPOSITION    OF    PSALM    CXIX. 

38.  Stahlish  thy  word  unto  thy  servant,  who  is  devoted  to  thy  fear. 

Often — instead  of  being  quickened  in  the  way — I  am  fainting 
under  the  pressure  of  unbelief.  What  then  is  my  resource  ?  Only 
the  word  of  promise.  Lord  !  seal — stahlish  thy  word  unto  thy  ser- 
vant— devoted  as  I  am — as  I  would  be — to}hyfear.  If  "  the  fear  of 
the  Lord  is  the  beginning  of  wisdom"^ — a  "  treasure"^ — a  "  strong 
confidence"^ — "a  fountain  of  life"^— how  wise — how  rich — how 
safe — how  happy — is  he  that  "  is  devoted  to^^  it !  "  Blessed"  indeed 
is  he — with  the  favor  of  his  God,^  the  secret  of  his  love,^  the  teach- 
ing of  his  grace,^  and  the  mercy  of  his  covenant.^  The  promises 
of  the  Old  Testament  are  generally  connected  Avith  the  fear  of 
God,  as  in  the  New  Testament  they  are  linked  with  faith.  But  in 
truth,  so  identified  are  these  two  principles  in  their  operation,  that 
the  faith,  by  which  we  apprehend  the  forgiveness  of  God,  and  the 
privileges  of  his  kingdom,  issues  in  a  godly,  reverential,  filial /ear  .^* 
To  be  devoted  to  this  fear  ^  completes  the  character  of  a  servant  of 
God — the  highest  honor  in  the  universe — the  substantial  joy  of 
heaven  itself.^"  It  is  an  obedience  of  choice,  of  reverence,  and  of 
love.  "  Joining  himself  to  the  Lord,  to  serve  him,  and  to  love  the 
name  of  the  Lord, — to  be  his  servant.""  -Yes,  gracious  Lord,  I 
had  rather  be  bound  than  loosed.  I  only  wished  to  be  loosed  from 
the  bonds  of  sin,  that  I  might  be  bound  to  thee  for  ever.  My  heart 
is  treacherous ;  lay  thine  own  bonds  upon  me.  '■'  O  Lord,  truly  I 
am  thy  servant:  thou  hast  loosed  my  bonds ;"^2  Jam  ^''devoted  to  thy 
fearP  Is  this  my  desire,  my  mind,  my  determination,  my  charac- 
ter ?  Then  let  me  plead  my  title  to  an  interest  in  the  promises  of 
the  word — rich  and  free,  "exceeding  great  and  precious"^^ — all 
mine — "yea,  and  amen  in  Christ  Jesus "^^  let  me  plead,  that  every 
word  may  be  "  established^  in  my  victory  over  sin,  advancing 
knowledge  of  Christ,  experience  of  his  love,  conformity  to  his  im- 
age, and  finally,  in  my  preservation  in  him  unto  eternal  life. 

But  how  far  has  the  fear  of  God  operated  with  me  as  a  safe- 
guard from  sin,"^  and  an  habitual  rule  of  conduct '^^^  David's  con- 
fidence in  the  promises  of  God,  far  from  lessening  his  jealousy  over 
himself,  only  made  him  more  '•'■  devoted  to  the  feaf  of  God.  And 
if  my  assurance  be  well-grounded,  it  will  be  ever  accompanied  with 
holy  fear ;  the  influence  will  be  known  by  "  standing  more  in  awe 
of  God's  word  ;"^'  having  a  more  steady  abhorrence  of  sin,  and  a 
dread  of  "  grieving  the  Holy  Spirit  of  God."  Thus  this  filial  fear  pro- 
duces a  holy  confidence  ;  while  confidence  serves  to  strengthen  fear: 
and  their  mutual  influence  quickens  devotedness  to  the  work  of  the 
Lord. 

It  is  interesting  to  remark,  that  the  Christian  privilege  of  assu- 

»  Psalm  cxi.  10,  2  Isaiah  xxxiii.  6.  3  Prov.  xiv.  26.  *  lb,  27. 

»  Psalm  xxxiii.  18.     «  lb.  xxv.  14.  '  lb.  12.  «  lb.  ciii.  17. 

»  lb.  cxxx.  4.     Compare  Jer.  xxxiii.  8,  9,     Hosea  iii.  5;  also  Heb.  xii.  28. 
w  Rev.  vii,  15;  ixii.  5,  "  Isaiah  Ivi.  6.  '2  Paalm  cxvi.  16. 

»3  2  Peter  i.  4.         "  2  Cor.  i.  20.  »«  Gen.  xxxix,  ix.     Neh.  v.  15.     Prov,  xvi,  6. 

w  Prov.  xxiii.  17.  "  Verse  161. 


VERSE  39.  65 

ranee  is  not  confined  to  the  New  Testament  dispensation.  David^s 
pleading  to  have  the  ^^word  of  his  God  stablished  unto  him"  ^  was 
grounded  upon  the  tried  foundations  of  faith.  And  this  direct  act 
of  faith,  as  it  regards  God  in  Christ,  his  engagements,  and  his 
promises,  cannot  be  too  confident.  The  promises  are  made  to  the 
whole  Church,  that  we  might  each  look  for  our  part  and  interest  in 
them.  God  loves  to  have  his  own  seal  and  hand-writing  brought 
before  him.  "  Put  me  in  remembrance" — saith  he :  "  let  us  plead 
together,"  "  He  cannot  deny  himself."^  This  is  the  exercise  and 
the  power  of  faith.  I  bring  my  wants.  1  bring  thy  tvord  of  promise. 
iStablish  thy  itwrd  unto  thy  servant.  Thou  hast  bought  me  with 
a  precious  price:  thou  hast  made  me  thine:  thou  hast  subdued  my 
heart  to  thyself,  so  that  it  is  now  "  devoted  to  thy  fear."  Whatso- 
ever, therefore,  thy  covenant  has  provided  for  my  sanctification,  my 
humiliation,  my  chastisement,  my  present  and  everlasting  consola- 
tion— "  Stahlish  this  word ;"  let  it  be  fulfilled  in  me ;  for  I  am  "  thy 
servant^  devoted  to  thy  fear." 

39.  Turn  away  my  reproach  which  I  fear  ;  for  thy  judgments  are  good. 

There  is  a  reproach,  that  we  have  no  cause  to /ear,  but  rather 
to  glory  in.  It  is  one  of  the  chief  privileges  of  the  Gospel^ — the 
honorable  badge  of  our  profession.^  But  it  was  the  ^^  reproach'^ 
of  bringing  dishonor  upon  the  name  of  his  God,  that  Duvid  feared,^ 
and  deprecated  with  most  anxious  importunate  prayer.  The  fear 
of  this  reproach  is  a  practical  principle  of  tender  watchfulness  and 
circumspection,  and  of  habitual  dependence  upon  an  Almighty  up- 
holding power.  "  Hold  thou  me  up,  and  I  shall  be  safe"^ — will  be 
the  constant  supplication  of  one  that  fears  the  Lord,  and  fears  him- 
self. We  do  not  perhaps  sufficiently  consider  the  active  malice  of 
the  enemies  of  the  Gospel  "  watching  for  our  halting  ;"^  else  should 
we  be  more  careful  to  remove  all  occasions  of  "  reproach"  on  ac- 
count of  inconsistency  of  temper  or  conversation.  None  therefore 
that  feel  their  own  weakness,  the  continual  apprehension  of  danger, 
the  tendency  of  their  heart  to  backslide  from  God,  and  to  disgrace 
"that  worthy  name  by  which  they  are  called,"^  will  think  this 
prayer  unseasonable  or  unnecessary — "  Tu7'n  away  my  reproach 
which  I  fear." 

Perhaps  also  the  conflicting  Christian  may  find  this  a  suitable 
prayer.  Sometimes  Satan  has  succeeded  in  beguiling  him  into 
some  worldly  compliance,  or  weakened  his  confidence,  by  tempting 

^  Mark  thi3  petition  drawn  out  by  David  into  a  full  pleading  with  his  God,  2  Sam. 
vii.  25,  28,  29.  The  expression  also  of  the  same  confidence  will  afterwards  be  noticed. 
Verse  49. 

2  Isaiah  xliii.  2fi.    2  Tim.  ii.  13.  3  Matt.  v.  10—12.     Compare  Phil.  i.  29. 

*  Acts  V.  41 ;  xxiv.  5;  xxviii.  22.     Heb.  xiii.  13.     1  Pet.  iv.  12 — 16. 

5  2  Sam.  xii.  14.  We  find  Saul  strongly  deprecating  this  reproach — "I  have  sinned; 
yet  honor  me  now,  I  pray  thee,  before  the  elders  of  my  people,  and  before  Israel."  (1 
Sam.  XV.  30.)  But  how  different  the  principle  in  these  two  instances  under  a  similar 
trial !  The  one  tremblingly  alive,  that  the  name  of  God  might  not  be  reproached  through 
his  shameful  fall.    The  other  earnest  only  to  secure  his  own  reputation. 

6  Verse  1.  7  Jer.  xx.  10.  8  James  ii.  7. 

5 


66  EXPOSITION   OF    PSALM    CXIX. 

him  to  look  to  himself  for  some  warrant  of  acceptance,  (in  all  which 
suggestions  he  is  aided  and  abetted  by  his  treacherous  heart:)  and 
then  will  this  "accuser  of  the  brethren"  turn  back  upon  him,  and 
change  himself  into  "an  angel  of  light,''  presenting  before  him  a 
black  catalogue  of  those  very  falls,  into  which  he  had  successfully 
led  him.  Bunyan  does  not  fail  to  enumerate  these  ''•  repi'oaches'^ 
as  amongst  the  most  harassing  assaults  of  ApoUyon.  In  his  des- 
perate conflict  with  Christian,  he  iaunts  him  with  his  fall  into  the 
Slough  of  Despond,  and  every  successive  deviation  from  his  path, 
as  blotting  out  his  warrant  of  present  favor  with  the  king,  and 
blasting  all  hopes  of  reaching  the  celestial  city.  Christian  does  not 
attempt  to  conceal  or  palliate  the  charge.  He  knows  it  is  all  true, 
and  much  more  besides;  but  he  knows  this  is  true  also — "Where 
sin  abounded,  grace  hath  much  more  abounded."  "  The  blood  of 
Jesus  Christ  the  Son  of  God  cleanseth  from  all  sin."*  Believers  ! 
In  the  heat  of  your  conflict  remember  the  only  effective  covering. 
"  Above  all.  taking  the  shield  of  faith,  wherewith  you  shall  be  able 
to  quench  all  the  fiery  darts  of  the  wicked."^  Do  you  not  hate  the 
sins,  with  which  you  have  been  overtaken  ?  Are  you  not  earnestly 
longing  for  dehverance  from  their  power?  Then  even  while  the 
recollections  of  their  guilt  and  defilement  humble  you  before  the 
Lord,  take  fresh  hold  of  the  Gospel,  and  you  shall  "  overcome  by 
the  blood  of  the  Lamb."^  Victory  must  come  from  the  cross.  And 
the  soul  that  is  directing  its  eye  thither  for  pardon,  strength,  and 
consolation,  may  sigh  out  the  prayer  with  acceptance — "  Turn 
away  my  reproach  which  I  fear. ''^ 

But  how  deeply  is  the  guilt  of  apostasy  or  backsliding  aggrava- 
ted by  the  acknowledgment  which  all  are  constrained  to  make — 
"  Thy  judgments  are  goodP'  How  aflfecting  is  the  Lord's  ex- 
postulation with  us! — "What  iniquity  have  your  fathers  found  in 
me,  that  they  are  gone  far  from  me,  and  have  walked  after  vanity, 
and  are  become  vain?  O  my  peopte,  what  have  I  done  unto  thee, 
and  wherein  have  I  wearied  thee  ?  testify  against  me.  I  have  not 
caused  theo  to  serve  with  an  oflfering,  nor  wearied  thee  with  in- 
cense."* No,  surely  we  have  nothing  to  complain  of  our  Master, 
of  his  work,  or  of  his  wages;  but  much,  very  much,  to  complain 
of  ourselves,  of  our  watchfulness,  neglect,  backsliding,  and  to  hum- 
ble ourselves  on  account  of  the  consequent  reproach  upon  our  pro- 
fession. 

Never,  however,  let  us  cease  to  cry,  that  all  the  reproach  which 
we  fear  on  account  of  our  allowed  inconsistencies  of  profession, 
may  for  the  Church's  sake,  be  ^'■turned  away  from  ?/5."  Mean- 
while, "let  us  accept  it  as  the  punishment  of  our  iniquity  ;"^  and  in 
the  recollection  of  the  ^^  goodness  of  the  Lord's  jndgme-nts"  still 
venture  to  hope  and  look  for  the  best  things  to  come  out  of  it,  from 
our  gracious  Lord. 

»Rom.v.20.     IJohni.  7.  «  Eph.  vi.  16.  a  Rev.  xji.  9— 11. 

*  Jer.  ii.  5.    Micah  vi,  3.     Isaiah  xliii.  23.  «  Lev.  xxvi.  41. 


VERSE  40.  67 


40.  Behold,  I  have  longed  after  thy  precepts:  quicken  me  in  thy  righteousness. 

Behold!  An  appeal  to  the  heart-searching  God — "Thou  know- 
est  that  I  love"'  thy  precepts !  The  heart-felt  acknowledgnnent  of 
their  goodness  naturally  leads  to  long  after  them.'^  The  professor 
longs  after  the  promises,  and  too  often  builds  a  delusive — because 
an  unsanctifying  hope  upon  them.  Tlie  believer  feels  it  to  be  his 
privilege  and  safety  to  have  an  equal  regard  to  both — to  obey  the 
precepts  of  God  in  dependence  on  his  promises,  and  to  expect  the 
accompHshment  of  the  promises,  in  way  of  obedience  to  the  pre- 
cepts. The  utmost  extent  of  the  professor's  service  is  the  heavy 
yoke  of  outward  conformity.  He  knows  nothing  of  an  inward 
delight^  and  "  longing  after  themP  Of  many  of  them  his  heart 
complains,  '•  This  is  a  hard  saying :  who  can  hear  it  ?"3  t^q 
Christian  can  give  a  good  reason  for  his  delight  even  in  the  most 
difficult  and  painful  "/?recep^5."  The  moments  of  deepest  repent- 
ance are  his  times  of  the  sweetest  "refreshing  from  the  presence  of 
the  Lord."*  Whatever  be  the  pleasure  of  indulgence  in  sin,  far 
greater  is  the  ultimate  enjoyment  arising  out  of  the  mortification  of 
it.5  Most  fruitful  is  our  Saviour's  precept^  which  inculcates  on  his 
followers  self-denial  and  the  daily  cross.^  For  by  this  wholesome 
discipline  we  lose  our  own  perverse  will ;  the  power  of  sin  is  re- 
strained, the  pride  of  the  heart  humbled;  and  our  real  happiness 
fixed  upon  a  solid  and  permanent  basis.  So  that,  whatever  dispen- 
sation some  might  desire  for  breaking  the  precept  without  forfeit- 
ing the  promise,  the  Christian  blesses  God  for  the  strictness  that 
binds  him  to  a  steady  obedience  to  it.  To  him  it  is  grievous,  not  to 
keep  it,  but  to  break  it.  A  "  longing'''*  therefore  "  after  the  pre- 
cepts" marks  the  character  of  the  child  of  God,  and  may  be  con- 
sidered as  the  pulse  of  the  soul.  It  forms  our  meetness  and  ripe- 
ness for  heaven. 

There  are  indeed  times,  when  tlie  violence  of  temptation,  or  the 
paralyzing  effect  of  indolence,  hide  the  movements  of  the  "  hidden 
man  of  the  heart."  And  yet  even  in  these  gloomy  hours,  when  the 
mouth  is  shut,  and  the  heart  dumb,  before  God — "so  troubled  that 
it  cannot  speak,"^ — even  then,  acceptable  incense  is  ascending  be- 
fore the  throne  of  God.  We  have  a  pow^erful  intercessor  "  helping 
our  infirmities" — interpreting  our  desires,  and  crying  from  within, 
"with  groanings  that  cannot  be  uttered ;"«  yet  such  as  being  in- 
dited by  our  advocate  within,  and  presented  by  our  Advocate  above,' 
are  cheering  earnests  of  their  fulfilment.     "  He  will  fulfil  the  desire 

'  Compare  John  xxi.  17. 

2  Compare  the  same  acknowledgment,  Rom.  vii.  12,  connected  with  similar  delight,  22. 

3  John  vi.  60. 

<  Acts  iii.  19.  Luther  says  the  practice  of  repentance  was  ever  sweeter  to  him,  after 
hearing  the  expression  of  an  old  divine — "That  is  kind  repentance,  which  begins  from 
the  love  of  God." 

5  See  David's  lively  expression  of  gratitude — first  to  his  God — then  to  the  instrument 
employed  by  him— (Abigail)  in  restraining  him  from  the  gratification  of  most  unjustifia- 
ble revenge, — 1  Sam.  xxv.  38,  33. 

6  Luke  ix.  23.  7  Psalm  Ixxvii.  4.  »  Rom.  viii.  26. 
9  Heb.  ix.  24.    Rev.  viii.  3,  4. 


68  EXPOSITION    OP    PSALM    CXIX. 

of  them  that  fear  him :  he  also  will  hear  their  cry,  and  will  save 
them."i 

These  longings  might  seem  to  betoken  a  vigorous  exercise  of 
grace.  But  shall  I  be  satisfied,  while  the  most  fervent  desires  are 
60  disproportioned  to  their  grand  object — so  overborne  by  the  cor- 
ruption of  the  flesh^ — and  while  a  heartless  state  is  so  hateful  to 
my  Saviour  ?3  Idle  confessions  and  complaints  are  unseemly  and 
unfruitful.  Let  me  rather  besiege  the  mercy-seat  with  incessant 
importunity* — ''  Quicken  me  in  thy  righteousness^  "  I  plead  thy 
righteousness — thy  righteous  promise  for  the  reviving  of  my  spirit- 
ual life.  I  long  for  more  lively  apprehensions  of  thy  spotless  right- 
eousness. Oh  !  let  it  invigorate  my  delight,  my  obedience,  my  secret 
communion,  my  Christian  walk  and  conversation."  Such  lo7ig- 
ings,  poured  out  before  the  Lord  for  a  fresh  supply  of  quickening 
grace,  are  far  different  from  "the  desire  of  the  slothful  which  kill- 
eth  him,"5  and  will  not  be  forgotten  before  God.  "  Delight  thy- 
self in  the  Lord ;  and  he  shall  give  thee  the  desires  of  thine  heart.'" 
O  for  a  more  enlarged  expectation,  and  a  more  abundant  vouch- 
safement  of  blessing ;  that  we  may  burst  forth  and  break  out,  as 
from  a  living  fountain  within,^  in  more  ardent  longings  for  the 
Lord's  precepts  ! 

But  it  may  be  asked — What  weariness  in,  and  reluctancy  to  du- 
ties, may  consist  with  the  principle  and  exercise  of  grace  ?  Where 
it  is  only  in  the  members,  not  in  the  mind — where  it  is  only  par- 
tial, not  prevalent — where  it  is  only  occasional,  not  habitual — where 
it  is  lamented  and  resisted,  and  not  allowed — and  where,  in  spite 
of  its  influence,  the  Christian  still  holds  on  the  way  of  duty — 
"grace  reigns"  in  the  midst  of  conflict,  and  will  idtimately  and  glo- 
riously triumph  over  all  hindrance  and  opposition.  But  in  the 
midst  of  the  humbling  views  of  sin  that  present  themselves  on 
every  side,  let  me  diligently  inquire — Havel  an  habitual  "hunger- 
ing and  tiiirsting  after  righteousness?"  And  since,  at  the  best,  I  do 
but  get  my  longings  increased,  and  not  satisfied,  let  the  full  satis- 
faction of  heaven  be  much  in  my  heart.  '  As  for  me,  I  will  behold 
thy  face  in  righteousness ;  I  shall  be  satisfied,  when  I  awake,  with 
thy  likeness."s 

And  what  an  expectation  is  this  to  pretend  to !  To  think  what 
the  infinitrly — eternally  blessed  God  is — and  what  "  man  is  at  his 
best  estate"^ — then  to  conceive  of  man  the  worm  of  the  dust — the 
child  of  sin  and  wrath — transformed  into  the  likeness  of  God — how 
weighty  is  the  sound  of  tliis  hope  !  What  then  must  its  substan- 
tiation be?  If  the  initial  privilege  be  glorious.'"  what  will  the  ful- 
ness be  !•'  Glory  revealed  to  us!  transfused  through  us!  becoming 
our  very  being?  To  have  the  soul  filled — not  with  evanescent 
shadows — but  with  massive,  weighty,  eternal  glory  !'*    Worlds  are 

»  Psalm  cxiv.  19.  «  Rom.  vii.  18—24.  '  Rev.  iii.  16. 

«  Matt.  xi.  12.  »  Prov.  xxi.  25.  «  Psalm  xxxvii.  4 

1  John  iv.  14;  vii.  38.  •  Psalm  xvii.  15.  '  lb.  xxxix.  5. 

">  2  Cor.  ui.  18.  »i  1  John  iii.  2.  w  2  Cor.  iv.  17. 


VERSE  41.  69 

mere  empty  bubbles  compared  with  this  our  sure,  satisfying,  un- 
fading inheritance. 


PART   VI. 

41.  Lst  thy  mercies  come  also  unto  me,  O  Lord;  even  thy  salvation,  according 

to  thy  word. 

A  PRAYER  of  deep  anxiety — large  desire — simple  faith !  It  is  a 
sinner — feeling  his  need  of  mercy — yea  mercies — abundant  mercy* 
— mercies  for  every  moment — looking  for  them  only  in  the  Lord's 
salvation — to  be  dispensed  according  to  his  word.  Out  of  Christ 
we  know  only  a  God  of  justice  and  holiness.  In  Christ  we  behold 
a  just  God,  and  yet  a  Saviour  i^  and  in  "his  salvation  mercy  and 
truth  are  met  together;  righteousness  and  peace  have  kissed  each 
other."3  Therefore  general  notions  of  mercy  without  a  distinct 
apprehension  of  ^^ salvation'^ — have  their  origin  in  presumption,  not 
in  warranted  faith.  For  can  there  be  any  communication  of  mercy 
from  an  unknown  God?  Can  there  be  any  intercourse  with  an 
angry  God?  "Acquaint  now  thyself  with  him,  and  be  at  peace; 
thereby  good  shall  come  unto  thee"* — "  The  Lords  mercies^  even 
his  salvation.^^ 

This  prayer,  however,  is  peculiarly  suitable  to  the  believer,  longing 
to  realize  that  which  sometimes  is  clouded  to  his  view — his  person- 
al interest  in  the  Lords  salvation  !  It  must  come  to  me;  or  I  shall 
never  come  to  it.  I  want  not  a  general  apprehension — I  am  not 
satisfied  with  the  descri[)tion  of  it.  Let  it  come  to  me — let  thy 
m^ercies  be  applied,  so  that  I  can  claim  them  and  rejoice  in  them. 
I  see  thy  salvation  come  to  others.  Who  needs  it  more  than  I? 
Let  it  come  also  unto  me.  Look  thou  upon  me,  and  he  mercifid 
unto  we,  as  thou  used  to  do  to  those  that  love  thy  name.  "  Re- 
member me,  O  Lord,  with  the  favor  that  thou  hear  est  to  thy  peo- 
ple ;  O  visit  me  with  thy  salvation ;  that  I  may  see  the  felicity  of 
thy  chosen,  that  I  may  rejoice  in  the  gladness  of  thy  nation,  that 
I  may  glory  with  thine  inheritance."^ 

Now,  are  we  seeking  the  assurance  of  this  salvation!  Are  we 
waiting  to  realize  its  present  power,  saving  us  from  sin — Satan — 
the  world — our^^elves — and  "blessing  us  with  all  spiritual  blessings 
in  Christ  Jesus?"  Should  a  trial  of  faith  and  patience  be  ordained 
for  us,  yet  in  the  end  we  shall  find  an  enriching  store  of  experience 
from  His  wise  dispensations.     That  he  has  kept  us  from  turning 

»  Psalm  li.  1.  8  Isa.  xlv.  21.  3  Psalm  Ixxxv.  9,  10.    Comp.  Rom.  iii.  26. 

<  Job  xxii.  21 .  6  Verse  132.     Psalm  cvi,  4,  5. 


70  EXPOSITION    OF    PSALM    Cxix. 

our  backs  upon  his  ways,  when  we  had  no  comfort  in  them  ;  that 
he  has  upheld  us  with  secret  suppUes  of  strength — is  not  this  the 
work  of  his  own  Spirit  within,  and  the  pledge  of  the  completion  of 
the  work  ?  That  he  has  enabled  us,  against  all  discouragementSj 
to  "continue  instant  in  prayer,"  is  surely  an  answer  to  that  prayer, 
which  in  our  apprehensions  of  it  had  been  cast  out.  That  in  wait- 
ing upon  him,  we  have  fouiid  no  rest  in  worldly  consolation,  is  an 
assurance  that  the  Lord  himself  will  be  our  soul-satisfying  and  eter- 
nal portion.  And  who  is  there  now  in  the  sensible  enjoyment  of 
his  love,  who  does  not  bless  that  Divine  wisdom,  which  took  the 
same  course  with  them  that  has  been  taken  with  us,  to  bring  them 
to  these  joys  ?  When  did  a  weeping  seed-time  fail  of  bringing  a 
joyful  harvest  !^ 

But  let  not  the  ground  of  faith  be  forgotten — ^^  According  to  thy 
icord" — that  it  shall  come  fully — freely — eternally — to  him  that 
waiteth  for  it.^  "Thou  meetest  him  that  rejoiceth  and  worketh 
righteousness ;  those  that  remember  thee  in  thy  ways."^  Many  in- 
deed are  satisfied  with  far  too  low  a  standard  of  spiritual  enjoy- 
ments. It  is  comfortless  to  live  at  a  distance  from  our  Father's 
house,  when  we  might  be  dwelling  in  the  secret  of  his  presence, 
and  rejoicing  in  the  smiles  of  his  love.  But  let  us  not  charge  this 
dishonorable  state  upon  the  sovereignty  of  the  Divine  dispensa- 
tions. Let  us  rather  trace  it  to  its  true  source — want  of  desire — 
want  of  faith — want  of  prayer — want  of  diligence.  What  infinite 
need  have  we  of  heavenly  influence  !  What  gracious  encourage- 
ment to  seek  it !  The  way  was  blocked  up — mercy  has  cleared 
the  path,  opened  our  access. — "The  golden  sceptre  is  always  held 
out."*  Earnest  prayer  will  bring  a  sure  answer.  The  blessing 
is  unspeakable.  Let  thy  mercies — thy  salvation — conie  unto  me^ 
O  Lord. 

42.   So  shall  I  have  whereioith  to  answer  him  that  rejproacheth  me ;  for  I  trust 

in  thy  word. 

What  is  the  salvation  which  he  had  just  been  speaking  of? 
The  whole  gift  of  the  mercy  of  God — redemption  from  sin,  death, 
and  hell — pardon,  peace,  and  acceptance  with  a  reconciled  God — 
constant  communication  of  spiritual  blessings — all  that  God  can 
give  or  we  can  want ;  all  that  we  are  able  to  receive  here,  or  heaven 
can  perfect  hereafter.  Now,  if  this  ^^com,es  to  vs'^ — comes  to  our 
hearts — surely  it  will  furnish  us  at  all  times  with  "  an  answer  to 
him  that  reproacheth  us.^^  The  world  casts  upon  us  the  reproach 
of  the  cross.  "What  profit  is  there  to  walk  mournfully  before  the 
Lord  of  Hosts?"''  What  is  there  to  counterbalance  the  relinquish- 
ment of  pleasure,  esteem,  and  worldly  comfort?  The  professor 
can  give  no  answer.  He  has  heard  of  it,  but  it  has  never  come 
to  him.  The  believer  is  ready  with  his  answer^  I  have  found  in 
the  Lord's  salvation  pardon  and  peace — "  not  as  the  world  giveth" 

»  Psalm  cxxvi.  5,  6.  «  Ih.  xxxiii.  22.    Compare  v.  81.  •  Isaiah  Ixiv.  5. 

*  Esther  v.  2.  «  Malachi  iii.  14. 


VERSE  42.  71 

— and  such  as  the  world  cannot  take  away.  Here  therefore  do 
I  abide,  findin^r  it  iny  happiness  not  to  live  without  the  cross,  and 
testifying  in  the  midst  of  abounding  tribulation,  that  there  are  no 
comforts  like  Christ's  cpmforts.  This  was  David's  answer^  when 
family  trials  were  probably  an  occasion  of  reproach.  "  Although 
my  house  he  not  so  with  God,  yet  he  hath  made  with  me  an  ever- 
lasting covenant,  ordered  in  all  things,  and  sure  :  for  this  is  all 
my  salvation  and  all  my  desire.''^  ^ 

But  there  is  a  far  heavier  reproach  than  that  of  the  world — when 
the  grand  accuser  injects  hard  thoughts  of  God — when  he  throws 
our  guilt  and  unworthiness — our  helplessness  and  difficulties  in 
our  face.  And  how  severe  is  this  exercise  in  a  season  of  spiritual 
desertion  !  Except  the  believer  can  stay  his  soul  upon  "  a  God 
that  hideth  himself,  as  still  the  God  of  Israel,  the  Saviour,"^  he  is 
unprepared  with  an  answer  to  hi^n  that  reproacheth  him.  Such 
appears  to  have  been  Job's  condition,^  and  Heman's,^  not  to  speak 
of  many  of  the  Lord's  most  favored  people,  at  different  stages  of 
their  Christian  life.  Most  important  therefore  is  it  for  us  to  pray 
for  a  realizing  sense  oithe  Lord's  mercies — even  of  his  salvation — 
not  only  as  necessary  for  our  peace  and  comfort — but  to  garrison 
us  against  every  assault,  and  to  enable  us  to  throw  down  the  chal- 
lenge, ^''Rejoice  not  against  me,  O  mine  enemy ;  when  I  fall,  I 
shall  arise;  when  I  sit  in  darkness,  the  Lord  shall  be  a  light 
U7ito  we."^  Free  grace  has  saved  me — an  unspotted  righteousness 
covers  me — an  Almighty  arm  sustains  me — eternal  glory  awaits 
me.  Who  shall  condemn  ?  "  Who  shall  separate  us  from  the  love 
of  God  which  is  in  Christ  Jesus  our  Lord  ?"6 

Now  for  this  bold  front  to  our  enemies,  nothing  is  wanted  beyond 
the  reach  of  the  weakest  child  of  God.  No  extraoidinary  holiness — 
no  Christian  establishment  in  experience — nothing  but  simple, 
humble  faith,  "  For  I  trust  in  thy  word.^^  Faith  makes  this  sal- 
vation ours,  in  all  its  fulness  and  almighty  power ;  and  therefore 
our  confidence  "  in  the  word'^  will  make  us  "  ready  always  to  give 
an  answer  to  every  one  that  asketh  us  a  reason  of  the  hope  that 
is  in  us,  with  meekness  and  fear."^  "  No  weapon  that  is  formed 
against  thee  shall  prosper ;  and  every  tongue  that  riseth  against 
thee  in  judgment,  thou  shalt  condemn.  This  is  the  heritage  of  the 
servants  of  the  Lord ;  and  their  righteousness  is  of  me,  saith  the 
Lord.« 

But  how  often  is  our  Christian  boldness  paralyzed  by  our  feeble 
apprehensions  of  the  salvation  of  God !  Clear  and  full  evangelical 
views  are  indispensable  for  the  effective  exercise  of  our  weighty  ob- 
ligations. Any  indistinctness  here,  from  its  necessary  mixture  of 
self-righteousness  and  unbelief,  obscures  the  warrant  of  our  per- 
sonal interest,  and  therefore  hinders  that  firm  grasp  of  Almighty 
strength.  Coldness  and  formality  also  deaden  the  power  of  Chris- 
tian boldness.     Much  need  therefore  have  we  to  pray  for  a  reahzed 

*  2  Sam.  xxiii.  5.  2  Isaiah  xlv.  15.  3  Job  vi,  vii.  ix.  *  Ps.  Ixxxviii. 

«  Micah  vii.  8.  «  Rom.  viii.  33—99.      ">  1  Peter  iii.  15.  »  Isftiah  liv.  17. 


72  EXPOSITION    OF    PSALM    CXIX.  " 

perception  of  the  freeness,  fulness,  holiness,  and  privileges  of  the 
Gospel.  Much  need  have  we  to  use  our  speedy  diligence,  without 
delay;  our  painful  diligence,  without  indulgence;  our  continual 
diligence,  without  weariness ;  that  we  be  not  satisfied  with  remain- 
ing on  the  skirts  of  the  kingdom ;  that  it  be  not  a  matter  of  doubt, 
whether  we  belong  to  it  or  not;  but  that,  grace  being  added  to 
grace,  "so  an  entrance  may  be  ministered  to  us  abundantly  into"* 
all  its  rich  consolations  and  everlasting  joys. 

43.  And  take  not  the  word  of  truth  utterly  out  of  my  mouth :  for  I  have  hoped 

in  thy  judgments. 

For  the  sake  of  the  Church  and  the  world,  not  less  than  for  our 
own  sakes,  let  us  give  diligence  to  clear  up  our  interest  in  the  Gos- 
pel, that  "the  joy  of  the  Lord  may  be  our  strength"  in  his  service. 
The  want  of  personal  assurance  not  only  brings  a  loss  to  our  soul's 
own  experience,  but  a  hindrance  to  our  own  usefulness.  Not  only 
is  our  answer  feeble  to  "  him  that  reproaches  us  f  but  our  attempts 
to  "strengthen  the  weak  hands,  and  confirm  the  feeble  knees"=^  of 
our  brethren  are  unavailing.  The  dread  of  the  charge  of  hypoc- 
risy— the  absence  of  the  only  "constraining"  principle — "the  love 
of  Chnst,"^  or  the  indulgence  of  worldly  habits  and  conversation — 
stops  the  utterance  of  the  word  of  truths  and  obscures  our  character 
as  a  "saint  of  God,"*  and  a  witness  for  his  name.^  Justly  indeed 
might  he  punish  our  unfaithfulness  by  forbidding  us  to  speak  any 
more  in  his  name  ;  and  therefore  in  deprecating  this  grievous  judg- 
ment, the  child  of  God,  conscious  of  guilt,  casts  himself  at  the  foot- 
stool of  mercy — ''  Take  not  the  icord  of  truth  utterly  out  of  my 
mouthy  Not  only  take  it  not  out  of  my  heart ;  but  let  it  be  ready 
in  my  mouth  for  a  confession  of  my  master. 

This  is  a  valuable  prayer  to  preserve  us  from  denying  Christ  in 
worldly  intercourse.  Let  the  whole  weight  of  Christian  obligation 
be  deeply  felt — faith  in  the  heart,  and  confession  with  the  mouth^ — - 
the  active  principle,  and  the  practical  exercise.  Should  we  be  con- 
tent with  the  dormant  principle,  where  would  be  the  Church — the 
ordinances — the  witness  for  God  in  the  world  ?  Shall  we  shrink 
from  the  bold  confession  of  him  who  "  despised  the  shame  of  the 
cross  for  us  V  Would  not  this  imply  a  distrust  of  our  ow^n  testi- 
mony— the  word  of  truth  ') 

Wisdom  is  indeed  required  to  know  when,  as  well  as  what,  to 
speak.  There  is  indeed  "  a  time  to  keep  silence,"  "  and  the  pru- 
dent shall  keep  silence  in  that  time."^  But  too  often  a  judicious 
caution  is  a  self-deluding  cover  for  the  real  cause  of  restraint — the 
want  of  apprehension  of  the  Lord's  mercy  to  the  soul.  It  will  al- 
ways therefore  be  made  to  examine,  whether  it  is  our  cross  to  be 
**dumb  with  silence" — whether,  when  we  "hold  our  peace  even  from 
good,  our  sorrow  is  stirred,"  and  our  "heart  hot  within  us,  and  the 
fire  burning."' 

»  2  Peter  i.  5— 11.  2  jsaiah  xxxv.  3.  8  2Cor.  v.  14. 

«  Psalm  cxiv.  10—13.    .  s  See  Isaiah  xliii.  10.  «  Rom.  x.  9,  10. 

'  Heb.  xii.  2.  8  EccI.  iii.  7.  Amos  v.  13.  »  Psalm  xxjtix.  2,  3. 


VERSE  44.  78 

Sometimes  the  Lord  may  see  it  needful  to  straiten  our  spirits,  for 
the  discovery  of  our  weakness,  for  our  deeper  humiliation,  and  more 
simple  dependence  on  himself.  But  then  will  the  cry — "Take 
not  the  word  %Uterly  out  of  my  mouth" — be  heard  and  answered. 
And  a  word  spoken  in  weakness  may  be  a  word  of  Almighty  power 
to  one  of  the  Lord's  "little  ones."  Many  opportunities  also  in  our 
connections  with  the  world  will  unexpectedly  oflfer  for  the  improve- 
ment of  the  wakeful  heart.  The  common  topics  of  earthly  con- 
versation may  furnish  a  channel  for  heavenly  intercourse ;  so  that 
our  communications  even  with  the  world  may  be  like  Jacob's  lad- 
der, whose  foot  rested  upon  the  earth,  but  the  top  reached  unto  the 
heavens.^  And  oh  !  what  a  relief  is  it  to  the  burdened  conscience, 
if  but  a  few  words  can  be  stammered  out  for  God,  even  though 
there  are  no  sensible  refreshings  of  his  presence  upon  the  soul  ! 

But  in  order  that  the  word  of  truth  may  come  out  of  our  mouth, 
it  must  be  well  stored  in  the  heart.  "  Let  then  the  word  of  Christ 
dwell  in  us  richly  in  all  wisdom  ;"  that  it  may  be  ready  for  every 
opportunity  of  usefulness.*^  When  the  heart  is  full,  the  mouth  will 
flow. 3  When  "  the  heart  is  inditing  a  good  matter,  speaking  of 
the  things  touching  the  king,"  "our  tongue  will  be  the  pen  of  a 
ready  writer."*  This  prayer  is  the  same  confidence  of  faith  that 
was  expressed  in  the  preceding  verse,  "  For  I  have  hoped  in  thy 
judgmeatsj^  an  acceptable  spirit  of  approach  to  God,  and  an  earnest 
of  the  revival  of  life  and  comfort  in  the  Lord's  best  time  and  way. 

44.  So  shall  I  keep  thy  law  continually,  for  ever  and  ever. 

The  heaping  up  of  so  many  words  in  this  short  verse,  appears 
to  be  the  struggle  of  the  soul  to  express  the  vehemency  of  its  long- 
ings to  glorify  its  Saviour.  And  indeed  the  Lord's  return  to  us, 
unsealing  the  lips  of  the  dumb,  and  putting  his  word  again  into 
our  moufh,  brings  with  it  a  fresh  sense  of  constraining  obligation. 
This  fresh  occupation  in  his  praise  and  service  is  not  only  our  pres- 
ent privilege,  but  an  antepast  of  our  heavenly  employment,  when 
the  word  will  never  more  "6e  taken  out  of  our  mouth,^^  but  we 
shall  "  talk  of  his  wondrous  works''^  '^for  ever  and  ever."  The 
defects  in  the  constancy  and  extent  of  our  obedience  (as  far  as  our 
hearts  are  alive  to  the  honor  of  God,)  must  ever  be  our  grief  and 
burden  ;  and  the  prospect  of  its  completeness  in  a  better  world,  is 
that  which  renders  the  anticipation  of  heaven  so  delightful.  There 
we  shall  be  blest  with  suitable  feelings,  and  therefore  be  enabled  to 
render  suitable  obedience — even  one  unbroken  consecration  of  all 
our  powers  to  his  work.     Then  "  shall  we  keep  his  law  continually 

^  Gen.  xxviii.  12.  "  Why  do  I  make  any  of  my  visits  to  any  of  my  neighbors,  or  coun- 
tenance th.ir  visits  unto  me  1  Lord,  I  <lesire  to  let  fall  somethintj,  th;it  may  be  for  the 
gooJ  of  tljo  company;  even,  that  more  may  be  known  of  thee,  and  done  for  thee,  from 
what  pisses  in  it.  And  when  I  propose  to  in^rratiate  mysilf  unto  any  people  by  the 
civilitii-s  of  conversation,  it  shall  be,  that  I  may  gain  ther«'by  the  better  advantages  to 
prosecute  purposes  upon  them.  In  conversation,  1  would  especially  lay  hold  on  all  ad- 
vantages to  introduce  as  much  as  I  can  of  a  lovely  Christ  into  the  view  of  ail  that  I  coma 
near  uiito/' — Cotton  Mather,  Student  and  Pastor,  pp.  74,  75. 

a  Col.  iii.  IC.         3  Matt.  xu.  34.  Comp.  Ps.  cxvi.  10.         *  Ps.  xlv.  1,2.        5  Verse  27. 


74  EXPOSITION    OF    PSALM    CXIX. 

for  ever  and  everP  Once  admitted  to  the  throne  of  God,  we  "  shall 
serve  him  day  and  night  in  his  temple,"' — without  sin — without  in- 
constancy,— without  weariness, — without  end  !  We  speak  of  hea- 
ven ;  but  oh  !  to  be  there  !  To  be  engaged  throughout  eternity  in 
the  service  of  love  to  a  God  of  love !  In  one  day's  continuance  in 
the  path  of  obedience  even  here,  in  the  midst  of  the  defilement 
which  stains  our  holiest  services,  how  sweetly  do  the  minutes  roll 
away  !  But  to  be  for  ever  employed  for  him,  in  that  place,  where 
"  there  shall  in  no  wise  enter  anything  that  defileth'"^ — this  gives 
an  emphasis  and  a  dignity  to  the  heavenly  joy,  which  may  well 
stamp  it  as  "unspeakable  and  full  of  glory."*  May  we  not  then 
encourage  the  hope,  that  the  Lord  is  making  us  meet  for  heaven, 
by  the  strength  and  constancy  of  our  desires  to  '•^ keep  the  laws  of 
God  y"  And  is  it  not  evident  that  heaven  itself  can  afford  no  real 
delight  to  one,  who  feels  the  service  of  God  on  earth  to  be  irksome? 
He  stands  self-excluded  by  the  constitution  of  his  nature,  by  the 
necessity  of  the  case.  He  has  no  heart  for  heaven,  no  taste  for 
heaven,  no  capacity  for  the  enjoyment  of  heaven — "He  that  is  un- 
just, let  him  be  unjust  still ;  and  he  that  is  filthy,  let  him  be  filthy 
still;  and  he  that  is  rghteous,  let  him  be  righteous  still;  and  he  that 
is  holy,  let  him  be  holy  still."* 

Heavenly,  gracious  Father !  who  and  what  are  we,  that  our 
hearts  should  be  made  the  unworthy  recipients  of  thy  grace  ?  that 
our  wills  should  be  subdued  into  "  the  obedience  of  faith  ?"  and  that 
we  should  be  permitted  to  anticipate  that  blessed  period,  when  we 
shall  "  keep  thy  law  continually  for  ever  and  ever  .'"  May  this 
prospect  realize  the  happiness  of  our  present  obedience  !  May  he, 
who  has  "bought  us  with  a  price"  for  his  glory,  reign  in  our  hearts, 
and  live  upon  our  lips  ;  that  each  of  us  may  have  his  mark  upon 
our  foreheads — the  seal  of  his  property  in  us,  and  of  our  obligation 
to  him — "  Whose  I  am,  and  whom  I  serve  !"» 

45.  And  1  will  walk  at  liberty;  for  I  seek  thy  precepts. 

Not  only  perseverance  but  liberty,  is  the  fruit  of  the  Lord's 
mercy  to  our  souls— not  the  liberty  of  sin — to  do  what  we  please — 
but  of  lioliness — to  do  what  we  ought ;  the  one,  the  iron  bondage 
of  our  own  will  ;^  the  other,  the  easy  yoke  of  a  God  of  love.  It  was 
a  fine  expression  of  a  heathen,  "  to  serve  God  is  to  reign."^  Cer- 
tainly in  tliis  service  David  found  the  liberty  of  a  king.  The  pre- 
cepts of  God  were  not  forced  upon  him ;  for  he  sought  them. 
"  More  to  be  desired  than  gold,  yea,  than  much  fine  gold ;  sweeter 
also  than  honey,  and  the  honey-comb."^    The  way  of  the  Lord, 

»  Rev.  vii.  15.  2  ib.  xxi.  27.  3  1  Peter  i.  8. 

<  Rev.  xxii.  11.  5  Acts  xxvii.  23. 

«  *'  I  gave  my  will  to  mine  enemy,"  said  Augustine,  "  and  he  made  a  chain,  and  bound 
me  with  it." — Confess,  viii.  5. 

^  "In  regno  vivimus.  Deo  servare  est  regnare," — Seneca.  When  the  female  martyr 
Agatlia  was  upbruidod,  because,  being  descendtxl  of  an  illustrious  parentage,  she  stooped 
to  mean  and  humble  offices—"  Our  nobility,"  she  replied,  "  lit-s  in  thisj  that  we  are  the 
servants  of  Christ." — Bishop  Sumner's  Evidences,  pp.  359,  3G0. 

8  Psalm  xix.  10.  11. 


VERSE  45.  75 

which  to  the  ungodly  is  beset  with  thorns  and  briers,  is  the  King's 
highway  of  liberty.  The  child  of  God  walks  here  in  the  gladness 
of  his  heart  and  the  rejoicing  of  his  conscience.  Even  in  "  seeking 
these  precepts,^^  there  is  ^'' liberty^''  and  enlargement  of  heart;  a 
natural  motion,  like  that  of  the  sun  in  his  course,  '-going  forth  as  a 
bridegroom,  and  rejoicing  as  a  strong  man  to  run  a  race."^  What 
must  it  be  theh,  to  walk  in  the  full  enjoyment  of  the  precepts  ! 
"  Where  the  Spirit  of  the  Lord  is,  there  is  liberty."  "  They  shall 
sing  in  the  ways  of  the  Lord" — "  for  how  great  is  his  goodness  ! 
how  great  is  his  beauty  V^ 

Are  we  then  obeying  the  precepts  as  our  duty,  or  ^^  seeking^^ 
them  as  our  privilege?  Do  we  complain  of  the  strictness  of  the 
law  or  the  corruption  of  the  flesh  ?  Are  the  precepts  or  our  own 
hearts  our  burden?  Is  sin  or  hoUness  our  bondage?  The  only 
way  to  make  religion  easy  is  to  be  always  in  it.  The  glow  of  spir- 
itual activity,  and  the  healthfulness  of  Christian  liberty  are  only  to 
be  found  in  a  persevering  and  self-denying  pursuit  of  every  track 
of  the  ways  of  God — "  If  ye  continue  in  my  word,  then  ye  are  my 
disciples  indeed :  and  ye  shall  know  the  truth,  and  the  truth  shall 
make  you  free.  If  the  Son,  therefore,  shall  make  you  free,  ye  shall 
be  free  indeed."^  To  have  the  whole  stream  of  all  our  thoughts, 
actions,  motives,  desires,  affections,  carried  in  one  undivided  current 
towards  God,  is  the  complete  and  unrestrained  influence  of  his  love 
upon  our  hearts. 

The  corrupt  and  rebellious  inclinations  will  ••last"'*  to  the  end. 
But  as  long  as  indulgence  is  denied,  conflict  excited,  and  the  con- 
stant endeavor  maintained  to  "bring  every  thought  into  captivity  to 
the  obedience  of  Christ,"^  our  liberty  is  established,  even  where  it  is 
not  always  enjoyed.  Every  fresh  chain,  by  which  we  bind  our- 
selves to  the  Lord,  makes  us  feel  more  free.''  While,  then,  they 
that  "  promise  us  liberty  are  themselves  the  servants  of  corruption,"^ 
let  us  live  as  the  children  of  God — the  heirs  of  the  kingdom — grate- 
ful— free — blood-bought  souls — remembering  the  infinite  cost,  at 
which  our  liberty  was  purchased:  and  the  moment  of  extreme 
peril,  when  we  were  saved.  When  the  flesh  was  weak,  and  the 
"law  weak  through  the  flesh,"^  and  no  resolutions  of  ours  could 
break  us  from  the  yoke  of  sin — then  it  was  that  "  Christ  both  died, 
and  rose,  and  revived,  that  he  might  be  the  Lord  both  of  the  dead 
and  living,"^  "delivering  us  from  the  hand  of  our  enemies,  that 
we  might  serve  him  without  fear."'°  And  then  indeed  do  we  "  walk 
at  liberty,^^  when  we  "  break  the  bands"  of  all  other  lords  "  asun- 
der," and  consecrate  ourselves  entirely  to  his  precepts.  "  O  Lord 
our  God,  other  lords  beside  thee  have  had  dominion  over  us  ;  but 
by  thee  only  will  we  make  mention  of  thy  namc.^^^^ 

1  Psalm  xix.  5.  2  2  Cor.  iii.  17.    Psalm  cxxxviii.  5.    Zech.  ix.  17. 

3  John  vui.  31 ,  32,  36.  <  Gal.  v.  17.  s  2  Cor.  x.  5. 

«  Juffum  Christi  non  detent,  sed  honestat  colla. — Bernard. 

t  2  Peter  ii.  19.     Compare  John  viii.  34.  8  Rom.  viii.  3. 

9  lb.  xiv.  9.  10  Luke  i.  74. 

"  Isaiah  xxvi.  13.    An  incident  in  the  history  of  ancient  Rome  may  furnish  an  illua- 


76  EXPOSITION    OP   PSALM    CXIX. 

46.  1  ivill  speak  of  thy  testimonies  also  before  kings,  and  will  not  be  ashamed. 

"  Liberty  in  walking'^  in  the  Lord's  ways  will  naturally  produce 
boldness  in  '■^ speaking''' oi  them.  Compare  the  conduct  of  the 
three  unshaken  witnesses  of  the  truth  before  the  Babylonish  mon- 
arch.* Mark  the  difference  of  the  spirit  displayed  by  the  Apostles, 
and  especially  by  Peter,  before  and  after  the  day  of  Pentecost.*  Look 
at  Stephen  before  the  council,^  and  Paul  before  Felix,^  Festus,^  and 
Agrippa.^  "  God  had  not  given  to  them  the  spirit  of  fear  ;  but  of 
power,  and  of  love,  and  of  a  sound  mind.'"'  Hear  tlie  great  Apos- 
tle testifying  of  himself — "  I  am  ready  to  preach  the  Gospel  to  you 
that  are  at  Rome  also," — at  the  metropolis  of  the  world,  in  the  face 
of  all  opposition  and  conten)pt,  and  at  the  imminent  hazard  of 
my  life — "  For,^^  says  he,  ^^  I  am  not  ashamed  of  the  Gospel  of 
ChristJ^^  In  the  same  determination  of  soul,  he  exhorts  his  dear 
son  in  the  faith — "  Be  not  thou  ashamed  of  the  testimony  of  the 
Lord,  nor  of  me  his  prisoner."^  To  how  many  does  "  the  fear  of 
man  bring  a  snare  7"*°  Many  a  good  soldier  has  faced  the  cannon's 
mouth  with  undaunted  front,  and  yet  shrunk  away  with  a  coward's 
heart  from  the  reproach  of  the  cross,  and  been  put  to  the  blus^h  even 
by  the  mention  of  the  Saviour's  name.  Far  better —  the  son  of  man 
"strengthening  you" — to  brave  the  fiery  furnace  or  the  den  of  lions 
in  his  service,  than  like  Jonah,  by  flinching  from  the  cross,  incur 
the  sting  of  conscience  and  the  frown  of  God.** 

Professing  Christians  !  Are  we  ready  to  bear  our  testimony  for 
Jesus,  against  the  sneer  and  ridicule  of  the  ungodly  ?  We  are  not 
likely  to  "be  brought  before  kings  and  rulers  for  the  Son  of  Man's 
sake."'*  Yet  no  less  do  we  need  Divine  help  and  strong  faith  in 
withstanding  the  enmity  of  a  prejudiced  relative  or  scornful  neigh- 
bor. Young  people  !  you  are  perhaps  in  especial  dangler  of  being 
ashamed  of  your  Bible,  your  religion,  your  Saviour.  You  may  be 
brought  under  the  "  snare"  of  the  "  fear  of  man,"  and  be  tempted  to 
compromise  your  religion,  and  to  sacrifice  your  everlasting  all  from 
a  dread  of  "  the  reproach  of  Christ."     But  remember  him,  who  for* 

tration  of  that  full  liberty  and  entireness  of  heart  which  forms  the  act  of  acceptable  sur- 
render to  the  Lord.  When  the  people  of  Collatia  were  ncgotiatinj;  an  unconditional 
capitulation  to  the  Romans,  Ecjerius,  on  the  part  of  the  Romans,  inquired  of  the  ambas- 
sadors— "  Are  the  people  of  Collatia  in  their  own  power  7"  When  an  affirmative  answer 
was  given,  it  wa.s  next  inquired — "  Do  you  deliver  up  yourselves — the  people  of  Collatia 
— your  city,  your  fields,  your  waters,  your  l>oundaries,  your  temples,  your  utensils,  all 
your  property,  divine  and  human,  into  my  power  and  the  power  of  the  Roman  jx-ople  T' 
"  We  surrender  all."  "And  so,"  said  he,  "I  accept  you." — Liry,  Book  i.  Such  may 
my  surrender  be  to  the  Lord!  Disentangled  from  every  other  yoke,  under  no  bonds 
that  ought  to  bind  me,  Lord,  I  offer  myself,  and  all  that  belongs  to  me,  without  excep- 
tion or  reserve,  at  thy  feet.  "  But  who  am  I,  that  I  should  be  able  to  offer  so  wiliingly 
after  this  sort  1  For  all  tilings  come  of  thee,  and  of  thine  own  have  I  given  thee. 
1  Chron.  xxix.  14. 

1  Dan.  iii.  16—18. 

2  Contrast  Matt.  xxvi.  56,  69,  75,  with  Acts  ii.  iii.  iv.  v.  We  can  scarcely  hdieve  that 
the  same  persons  are  alluded  to.  But  the  explanation  of  the  difficulty  had  been  given 
by  anticipation.    John  vii.  39. 

3  Acts  vi.  vii.  *  lb.  xxiv.  5  lb.  xxv.  •  lb.  xxvi. 

T  2  Tim.  i.  7.  •»  Rom.  i.  1 5,  1 6.  »  2  Tim.  i.  8.  "  Prov.  xxix.  25. 

"  Dan.  iii.  16—18;  vi.  16—22,  with  Jonah  i.  1—15. 
WLukexxi.  12.    Mark  xiii.  9. 


VERSE  47.  77 

your  sake  "  before  Pontius  Pilate  witnessed  a  good  confession  ;"* 
and  shall  the  dread  of  a  name  restrain  you  from  sharing  his  re- 
proach, and  banish  the  obligations  of  love  and  gratiiude  from  your 
hearts  }  Have  you  forgotten,  that  you  once  owned  the  service  of 
Satan?  and  will  you  not  be  as  bold  for  Christ,  as  you  were  for  him? 
Were  you  once  "glorying  in  your  shame;"  and  will  you  now  be 
ashamed  of  your  glory?  Oh  !  remember  who  hath  said,  "  Whoso- 
ever shall  be  ashamed  of  me  and  of  my  words,  in  this  adulterous 
and  sinful  generation,  of  him  also  shall  the  Son  of  Man  be  asham- 
ed when  he  cometh  in  the  glory  of  his  Father  with  the  holy 
angels.'"  Think  much  and  often  of  this  word.  Think  on  this 
day.  Think  on  the  station  of  "  the  fearful  and  unbelieving"  on 
the  left  hand  on  that  day.  Think  on  their  eternal  doom.^  What 
is  a  prison  to  hell?  What  need  to  pray  and  tremble  !  If  you  are 
sincere  in  your  determination,  and  simple  in  your  dependerice,  then 
will  the  "  love  of  Christ  constrain  you,"*  not  to  a  cold,  calculating, 
reluctant  service ;  but  to  a  confession  of  your  Saviour,  bold,  unfet- 
tered, and  "  faithful  even  unto  death.'^  Every  deviation  from  the 
straight  path  bears  the  character  of  being  ashamed  of  Chri.st.  How 
much  have  you  to  speak  in  behalf  of  his  testimonies,  his  ways,  his 
love  !  When  in  danger  of  the  influence  of  the  fear  of  man,  look  to 
him  for  strength.  He  will  give  to  you — as  he  gave  to  Stephen — 
*'a  mouth  and  wisdom,  which  all  your  adversaries  siiall  not  be  able 
to  gainsay  or  resist."*  Thus  will  you,  like  them,  be  strengthened 
"  to  profess  a  goad  profession  before  many  witnesses.''^ 

47.  And  I  will  delight  myself  in  thy  commandments^  which  I  have  loved. 

It  is  but  poor  comfort  to  the  believer  to  be  able  to  talk  well  to 
others  upon  the  ways  of  God,  and  even  to  "bear  the  reproach'* 
of  his  people,  when  his  own  heart  is  cold,  insensible,  and  dull. 
But  why  does  he  not  rouse  himself  to  the  active  exercise  of  faith — 
''^  I  will  delight  myself  in  thy  commandments?"  That  which  is 
the  burden  of  the  carnal  heart  is  the  delight  of  the  renewed  soul. 
The  former  "is  enmity  against  God ;  and  therefore  is  nol,  and  can- 
not be,  subject  to  his  law."^  The  latter  can  delight  in  nothing  else. 
If  the  Gospel  separates  the  heart  from  sinful  delights,  it  is  only  to 
make  room  for  delights  of  a  more  elevated,  satisfying,  and  eiidur- 
ing  nature.^  Satiin  indeed  generally  baits  his  temptations  with  that 
seductive  witchery,  which  the  world  calls  pleasure.  But  has  he 
engrossed  all  pleasure  into  his  service?  Are  there  no  pleasures  be- 
sides "the  pleasures  of  sin?"  Do  the  ways  of  the  Lord  promise 
nothing  but  ditiiculty  and  trial?  What  means  then  the  experience 
of  him,  who  could  "rejoice  in  them,  as  much  as  in  all  riches,"  and 
who  " loved  them  above  gold,  yea,  above  fine  gold?"^°    The  "fatted 

>  1  Tim.  vi.  13.        2  Mark  viii.  38.  '  Rev.  xxi.  8.        <  2  Cor.  v.  14. 

6  Rev.  ii.  10.  6  Luke  xxi.  15,  with  Acts  vi.  10.      f  I  Tim.  vi.  12.      8  Rom.  viii.  7. 

•  "  Delectationes  non  amittimus,  sed  mutamus,"  vfas  the  expression  of  one  of  the  an- 
cients. "I  live  a  voluptuous  life,"  said  the  excellent  Joseph  Alleine  to  his  wife;  "but 
it  is  upon  spiritual  dainties,  such  as  the  world  know  not,  nor  taste  not  of." 

w  Verses  14,  127. 


78  EXPOSITION    OF   PSALM    CXIX. 

calf"  of  our  Father's  house  is  surely  a  most  gainful  exchange  for 
"the  husks"  of  the  "far  country."'  The  delights  of  hohness  go 
deeper  than  sensual  pleasures.^  The  joy  of  the  saint  is  not  that 
false,  polluted,  deadly  joy,  which  is  all  that  the  worldHng  knows, 
and  all  that  he  has  to  look  for;  but  it  flows  spontaneously  from  the 
fountain  of  living  waters,  through  tlie  pure  channel  of  "  ihe  word  of 
God,  which  liveth  and  abideth  for  ever."  Nay,  so  independent  ia 
it  of  any  earthly  spring,  that  it  never  flourishes  more  than  in  the 
desolate  wilderness  or  the  sick-bed  solitude ;  so  that,  "  although  the 
fig-tree  shall  not  blossom,  neither  shall  fruit  be  in  the  vines,  yet  we 
will  rejoice  in  the  Lord,  we  will  joy  in  the  God  of  our  salvation."' 
The  world  see  what  religion  takes  away,  but  they  see  little  of  what 
it  gives  ]*  else  they  would  reproach — not  their  own  folly — but  their 
own  blindness.  "  Thus  saith  the  Lord  God,  Behold  my  servants 
shall  eat,  but  ye  shall  be  hungry :  behold,  my  servants  shall  drink, 
but  ye  shall  be  thirsty :  behold,  my  servants  shall  rejoice,  but  ye 
shall  be  ashamed  :  behold,  my  servants  shall  sing  for  joy  of  heart, 
but  ye  shall  cry  for  sorrow  of  heart,  and  shall  howl  for  vexation  of 
spirit."^ 

The  love  and  complacency  of  the  soul  first  fixes  on  the  command- 
ments.  Then  how  natural  is  the  flow  of  delight  in  them!  even 
at  the  very  time  that  we  are  "abhorring  ourselves  in  dust  and 
ashes"  for  our  neglect  of  them ;  and  God  never  has  our  hearts,  un- 
til something  of  this  delight  is  felt  and  enjoyed.  But  do  we  com- 
plain of  the  dulness  of  our  hearts,  that  restrains  this  pleasure?  Let 
us  seek  for  a  deeper  impression  of  redeeming  love.  This  will  be 
the  spring  of  grateful  obedience  and  holy  delight.  Let  us  turn 
our  complaints  into  prayers,  and  the  Lord  will  quickly  turn  them 
into  praises.  Let  us  watch  against  everything,  that  would  inter- 
cept our  communion  with  Jesus.  Distance  from  him  must  be  ac- 
companied with  poverty  of  spiritual  enjoyment — "  They  shall  be 
abundantly  satisfied  with  the  fai7iess  of  thy  house ;  and  thou 
shalt  make  the'in  dririk  of  the  river  of  thy  pleasures.  For  with 
thee  is  the  fountain  of  life  ;  and  in  thy  light  shall  we  see  light."* 

48.  My  hands  also  will  I  lift  up  unto  thy  commandments^  which  1  have  loved  : 
aud  I  wilt  meditate  in  thy  statutes. 

Scarcely  any  expression  seems  to  be  equal  to  set  forth  the 
fervency  of  David's  love  and  delight  in  the  ways  and  word  of  God. 
Here  we  find  him  ^^  lifting  up  his  hands^^  with  the  get^ture  of  one, 
who  is  longing  to  embrace  the  object  of  his  desire  with  both  hands 
and  his  whole  heart.'  Perhaps  also  in  "  lifting  up  his  hands  unto 
ihe  commandments^"  he  might  mean  to  express  his  looking  upward 
for  assistance  to  keep  them,  and  to  live  in  them.^    But  how  hum- 

»  Luke  XV.  13—24.  2  pgalm  iv.  7.  ^  Hab.  iii.  17,  18. 

4  Cyprian,  in  one  of  his  Epistles,  (ad  Dwnat.)  mentions  the  great  difficulty  he  found 
in  overcomincT  the  false  view  of  tlje  gloom  of  religion— little  suspecting  that  the  cause  of 
the  gloom  was  in  himself— not  in  the  gospel.     But  this  is  explained,  Matt,  vi,  iJ3. 

6  La.  Ixv.  13,  14.  6  Pb.  xxxvi.  8,  9.  '  See  lb.  Ixiii.  4j  cxiiii.  6. 

«  See  lb.  xxviii.  2. 


VERSE  26.  79 

bling  this  comparison  witli  ourselves!  Alas!  how  often,  from  the 
neglect  of  this  influence  of  the  Spirit  of  God,  do  our  "  liands  hang 
down,"  instead  of  being  ''''lifted  up^^  in  these  holy  ways  !  We  are 
too  often  content  with  a  scanty  measure  of  love :  without  any  sen- 
sible "  hungering  and  thirsting  after  righteousness;"  neither  able  to 
pray  with  life  and  power,  nor  to  hear  with  comfort  and  profit,  nor 
to  "do  good  and  to  communicate"  with  cheerfulness,  nor  to  medi- 
tate with  spiritual  delight,  nor  to  live  for  God  with  zeal  and  inter- 
est, nor  to  anticipate  the  endurance  of  the  cross  with  unflinching 
resolution — the  soul  being  equally  disabled  for  heavenly  commu- 
nion, and  active  devotedness.  Shall  we  look  for  ease  under  the 
power  of  this  deadening  malady  ?  Let  us  rather  struggle  and  cry 
for  deliverance  from  it.  Let  us  subscribe  ourselves  before  God  as 
wretched,  and  helpless,  and  guilty.  He  can  look  upon  uSj  and  re- 
vive us.  Let  us  then  "take  hold  upon  his  covenant,"  and  plead, 
that  he  will  look  upon  us.  Let  us  "  put  him  in  remembrance"  of 
the  glory  of  his  name,  which  is  much  more  concerned  in  delivering 
us  out  of  this  frame,  by  his  quickening  grace,  than  in  leaving  us, 
stupid,  corrupt,  and  carnal,  in  it.  Professor  !  awake  :  or  beg  of  the 
Lord  to  awaken  you !  For  if  your  cold  sleeping  heart  is  contented 
with  the  prospect  of  a  heaven  hereafter,  without  seeking  for  a  pres- 
ent foretaste  of  its  joy,  it  may  be  a  very  questionable  matter  whether 
heaven  will  ever  be  yours. 

Delight,  however,  will  exercise  itself  in  an  habitual  "  medita- 
tion in  the  statutesP^  The  breathing  of  the  heart  will  be,  "  O 
how  Hove  thy  law  !  it  is  my  meditation  all  the  day.''^^  It  is  in 
holy  meditation  on  the  word  of  God,  that  all  the  graces  of  the  spirit 
are  manifested.  What  is  the  principle  of  faith,  but  the  reliance  of 
the  soul  upon  the  promises  of  the  word  ?  What  is  the  sensation  of 
godly  fear,  but  the  soul  trembhng  before  the  threatenings  of  God?' 
What  is  the  object  of  hope,  but  the  apprehended  glory  of  God  ? 
What  is  the  excitement  of  desire  or  love,  but  longing,  endearing 
contemplations  of  the  Saviour,  and  of  his  unspeakable  blessings? 
Hence  we  can  scarcely  conceive  of  the  influence  of  grace  separated 
from  spiritual  meditation  on  the  word.  It  is  this  which,  under  Di- 
vine teaching,  draws  out  its  hidden  contents,  and  exhibits  them  to 
the  soul,  as  the  objects  upon  which  the  principles  and  affections  of 
the  Divine  life  are  habitually  exercised.  Not  that  any  beneflt  can 
be  expected  from  meditation,  even  upon  the  word  of  God,  as  an  ab- 
stract duty.  If  not  deeply  imbued  with  prayer,  it  will  degenerate 
into  dry  speculative  study.  Without  some  distinct  practical  appli- 
cation, it  will  be  unedifying  in  itself,  and  unsatisfactory  for  its  im- 
portant ends — the  discerning  of  the  mind  of  God,  and  feeding  upon 
the  rich  provision  of  the  Gospel. 

Let  it  be  a  matter  of  daily  inquiry.  Does  my  reading  of  the  word 
of  God  furnish  food  for  my  soul,  matter  for  prayer,  direction  for  con- 
duct? Scriptural  study,  when  entered  upon  in  a  prayerful  spirit, 
wiU  never,  like  many  other  studies,  be  unproductive.     The  mind 

»  See  Psalm  i.  2.  a  Verse  97.  3  Verse  120. 


80  EXPOSITION    OF    PSALM    CXIX. 

that  is  engaged  in  it,  is  fitly  set  for  bearing  fruit;  it  will  "bring 
forth  fruit  in  due  season."^  Meditation  kindles  love,  as  it  is  the 
effect  of  love,  "While  I  was  musing,  the  fire  burned."'^  "Whoso 
lookelh  into  the  perfect  law  of  liberty,  and  continueth  therein,  this 
man  is  blessed  in  his  deed."^  But  let  us  take  heed,  that  the  root 
of  religion  in  the  soul  is  not  cankered  by  the  indulgence  of  secret 
sin.  The  largest  supply  of  Christian  ordinances  will  fail  to  refresh 
us,  except  the  heart  be  kept  right  with  God  in  simplicity  of  faitli, 
love,  and  diligence  in  the  service  of  Christ. 

Come  then.  Christian.  let  us  set  our  hearts  to  a  vigorous,  delight- 
ing devotedness  to  the  statutes  of  our  God.  To  regard  some  of 
them,  would  be  to  obey  our  own  will,  not  God's.  Let  us  lift  up 
our  hands  to  them  all.  How  shadowy  is  the  joy  of  speculative 
contemplation,  if  it  does  not  draw  the  heart  to  practical  exercise ! 
Let  faith  return  our  obligations  in  the  full  apprehension  of  the 
Lord's  mercy.  And  then  will  love  constrain  us  to  nothing  less  than 
"a  living  sacrifice"^  to  his  service.  If  the  professor  sleeps  in  no- 
tional godliness,  let  us  employ  our  active  m^editatioUj  in  searching 
for  the  mine  that  lies  not  on  the  surface,  but  which  never  fails  to 
enrich  diligent,  patient,  persevering  labor.^ 


PART    VII. 

49.  Remember  the  vx>rd  unto  thy  servanty  upon  which  thou  hast  caused  me  to 

hope. 

What  is  faith  ?  It  is  hope  upon  God^s  word.  The  warrant  of 
faith  is  therefore  the  word.  The  spring  of  faith  is  he  that  causeth 
us  to  hope.  He  has  not  forgotten — he  cannot  forget  his  icord.  But 
he  permits — nay,  commands  his  servants  to  remind  him  of  it,*  in 
order  to  exercise  their  faith,  diligence,  and  patience.  Often  indeed 
^^  hope  deferred  maketh  the  heart  sick.'""  But  it  is  not  needless  de- 
lay8 — not  ignorance  of  the  fittest  time^ — not  forgetfulness'" — not 
changeableness" — not  weakness.*^  Meanwhile,  however,  constantly 
plead  the  promise — Remember  the  word  unto  thy  servant.  This 
is  the  proper  use  of  the  promises,^as  "arguments,  wherewith  to  fill 
our  mouths,  when  we  order  our  cause  before  God."'^  When  thus 
pleaded  with  the  earnestness  and  humility  of  faith,  they  will  be 
found  to  be  the  blessed  realities  of  unchanging  love. 

Now — have  not  circumstances  of  Providence,  or  the  distinct  ap- 

»  Psalm  i.  2,  3.       «  lb.  xxix.  3.      3  James  l  25.     *  Rom.  xi.  xii.  1.      »  Prov.  ii.  4,  5. 
•  Isa.  Ixii.  G,  M.  R.  ^  prov.  xiii.  13.  »  Hal.,  iii.  3.  »  Isa.  xxx.  18. 

10  Psalm  cxU.  5.  "  Mai.  UL  6.  ^2  i  Sam.  xt.  29.        »  job  xxiii.  4. 


VERSE  49.  81 

plication  of  the  Spirit,  made  some  words  of  God  especially  precious 
to  your  soul?  Such  words  are  thus  made  your  own,  to  be  laid  up 
against  some  future  time  of  trial,  when  you  may  "  put  your  God 
in  remembrance"*  of  them.  Apply  this  exercise  of  faith  to  such  a 
word  as  this,  "  Him  that  cometh  unto  me,  I  will  in  no  wise  cast 
out."**  Then  plead  your  interest  in  it  as  a  coming  sinner,  "Lord^ 
I  hope  in  this  thy  wordy  "  Thou  hast  caused  me  to  hope^"*  in  iu 
"  Remember  this  ivord  unto  thy  servant^  Thus  is  prayer  ground- 
ed upon  the  promise,  which  it  forms  into  a  prevailing  argument, 
and  sends  back  to  heaven ;  nothing  doubting,  but  that  it  will  be 
verified  in  God's  best  time  and  way.^ 

Take  another  case.  God  has  engaged  himself  to  be  the  God  of 
the  seed  of  believers.  His  sacramental  ordinance  is  the  seal  of  this 
promise.*  The  believer  brings  his  child  to  this  ordinance,  as  the 
exercise  of  his  faith  upon  the  faithfulness  of  God.  Let  him  daily 
put  his  finger  upon  this  promise,  Rememher  the  word  unto  thy  ser- 
vant^ upon  which  thou  hast  caused  me  to  hope.  This  is,  as  Augus- 
tine said  of  his  mother,  'bringing  before  God  his  own  handwriting.' 
Will  he  not  rememher  his  word  7  Faith  may  be  tried,  perhaps  long 
tried.  "  But  he  abideth  faithful.  He  cannot  deny  himself  "^  Faith 
trusts — not  what  the  eye  sees,  but  what  the  word  promises. 

Again — Have  we  ever  found  God^s  word  hoped  oti,  a  covering 
and  strength  against  besetting  sin  ?  This  will  surely  be  an  en- 
couragement to  cry  under  the  same  temptation,  Remember  thy 
word,  "  He  who  hath  delivered,  doth  deliver,  and  will  even  to  the 
end  deliver."^  He  "hath  done  great  things  for  us."  And  is  not 
this  an  earnest  of  continued  mercy  ?  "  Because  thou  hast  been 
my  help,  therefore  under  the  shadow  of  thy  wings  will  I  rejoice."^ 
Thus  may  we  confidently  receive  a  promise  as  the  distinct  mes- 
sage to  our  soul,  where  we  are  conscious  of  a  readiness  to  receive 
the  whole  word  as  the  rule  of  our  life.  And  does  it  not  set  an 
edge  upon  prayer  to  eye  a  promising  God,  and  to  consider  his 
promises,  not  as  hanging  in  the  air,  without  any  definite  direction 
or  meaning,  but  as  individually  spoken  and  belonging  to  myself 
as  a  child  and  servant  of  God  7  This  is  the  experience  and  com- 
fort of  the  life  of  faith.  This  unfolds  the  true  secret  of  living  to 
God  ;  ending  at  last  with  the  honorable  death-bed  testimony,  "Be- 
hold, this  day  I  am  going  the  way  of  all  the  earth ;  and  ye  know 
in  all  your  hearts  and  in  all  your  souls,  that  not  one  thing  hath 
failed  of  all  the  good  things,  which  the  Lord  your  God  spake  con- 
cerning you ;  all  are  come  to  pass  unto  you ;  and  not  one  thing 
hath  failed  thereof."^ 

1  Isaiah  xliii.  26.  2  John  vi.  37. 

3  We  may  observe  Jacob  making  precisely  this  use  of  the  word  of  promise  to  great  ad- 
vantage, at  a  time  of  personal  extremity.  Gen.  xxxii.  9,  10,  12,  with  xxxi.  3,  l3,  xxviii. 
13 — 15.  Was  not  this  in  fact  pleading — '^  Remember  the  word  unto  thy  servant,  upon 
which  thou  Iiast  caused  me  to  hope  ?"     Compare  also  verse  38  of  this  Psalm. 

4  Gen.  ivii.  7,  10,  with  Acts  U.  38, 39.  s  2  Tim.  ii.  13.  «  2  Cor.  i.  10. 
7  Psalm  Ixiii.  7.                                               ^  Joshua  xxiii.  14. 


82  EXPOSITION    OF    PSALM    CXIX. 

50.   This  is  my  comfort  in  my  affliction ;  for  thy  word  hath  quickened  me. 

David  was  encouraged  to  plead  the  word  of  promise  in  prayer, 
from  the  recollection  of  its  '■^comfort  in  his  affliction.''^  Never,  in- 
deed, are  we  left  unsupported  in  such  a  time,  or  called  to  drink  a 
cup  of  unmingled  tribulation.  In  the  moments  of  our  bitterest  sor- 
row, how  are  we  compelled  to  stand  amazed  at  the  tenderness, 
which  is  daily  and  hourly  exercised  toward  us !  We  have  always 
some  word  exactly  suited  to  our  affliction,  and  which  we  could  not 
have  understood  without  it ;  and  "a  word"  thus  ^^ spoken  in  due  sea- 
son, how  good  is  it !"  One  word  of  God,  sealed  to  the  heart,  infuses 
more  sensible  relief,  than  ten  thousand  words  of  man.  When 
therefore  the  word  assures  us  of  the  presence  of  God  in  affliction  ;* 
of  his  continued  pity  and  sympathy  in  his  most  severe  dispensa- 
tions ;3  and  of  their  certain  issue  to  our  everlasting  good  ;*  must  not 
we  say  of  it,  "  This  is  our  comfort  in  our  affliction  V  How  does 
the  Saviour's  love  stream  forth  from  this  channel  on  every  side; 
imparting  life,  refreshment,  and  strength  to  those,  who  but  for  this 
comfort  would  have  "fainted,"^  and  "  perished  in  their  affliction !"• 
This  indeed  was  the  end,  for  which  the  Scriptures  were  written;' 
and  such  power  of  consolation  have  they  sometimes  administered 
to  the  afflicted  saint,  that  tribulation  has  almost  ceased  to  be  a 
trial,  and  the  retrospect  has  been  the  source  of  thankful  recollection. 

But  those  only,  who  have  felt  the  quickening  power  of  the  word^ 
can  realize  its  consolations.  Be  thankful,  then,  reader,  if,  when 
dead  in  sins,  it  "  quickened  you  ;"^  and,  when  sunk  in  trouble, 
once  and  again  it  has  revived  you.^  Yet  think  not,  that  it  is  any 
innate  power  of  its  own,  that  works  so  graciously  for  you.  No. 
The  exhibition  of  the  Saviour  is  the  spring  of  life  and  consolation. 
It  is  because  it  "  testifies  of  him,"^"  "  the  consolation  of  Israel,"" — 
"  afflicted  in  all  our  afflictions,"'^ — and  never  failing  to  uphold  with 
"  grace  sufficient  for  us."'^  It  is  not,  however,  the  word  without  the 
Spirit,  nor  the  Spirit  generally  without  the  word  ;  but  the  Spirit  by 
the  word — first  putting  life  into  the  word,^*  and  then  by  the  word 
quickening  the  soul.  The  word  then  is  only  the  instrument.  The 
Spirit  is  the  Almighty  agent.  Thus  the  work  is  the  Lord's ;  and 
nothing  is  left  for  us,  but  self-renunciation  and  praise. 

*  Prov.  XV.  23.  "  I  will  show  you  a  privilege  that  others  want,  and  you  have  in  this 
case.  Such  as  are  in  prosperity,  and  are  filled  with  earthly  joys,  and  increased  with 
children  and  friends;  though  the  word  of  God  is  indeed  written  for  their  instruction,  yet 
to  you  who  are  in  trouble,  and  from  whom  the  Lord  hath  taken  many  children,  and 
whom  he  hath  otherwise  exercised,  there  are  some  chapters,  some  particular  promises  in 
the  word  of  God,  made  in  an  especial  manner,  which  would  never  have  been  yours,  so 
as  they  now  are,  if  you  had  had  your  portion  in  this  world  like  others.  It  is  no  small 
comfort  that  God  hath  written  some  scriptures  to  you,  which  he  hath  not  to  others. 
Read  these,  and  thmk  God  is  like  a  friend,  who  sendeth  a  letter  to  a  whole  house  and 
family,  but  who  speakcth  in  his  letter  to  some  by  name,  that  are  dearest  to  him  in  the 
house." — Rutherford^ 8  Letters. 

2  Isa.  xliii.  1,  2.  3  Exod.  iii.  7.  *  Rom.  viii.  28.  «  Psalm  xxvii.  13. 

6  Verse  92.  7  Rom.  xv.  4.  «  james  i.  18.     1  Peter  i.  23. 

»  Verses  81,  82.  ^  John  v.  39.  "  Luke  ii.  25. 

»  Isa.  Ixiii.  9.  "  2  Cor.  xu.  9.  "  John  vi.  63. 


VERSE  51.  83 

61.  The  proud  have  had  me  greatly  in  derision :  yet  I  have  not  declined  from 

thy  law. 

The  scorn  of  an  ungodly  world  is  one  of  the  afflictions^  which 
reaUze  to  us  the  comfort  of  the  word.  And  this  is  a  trial,  from 
which  no  exemption  is  to  be  expected — "  All  that  will  live  godly 
in  Christ  Jesus  shall  suffer  persecution."^  Not  even  David — 
though  a  king — a  man  of  wisdom  and  prudence,  and  therefore  not 
likely  to  provoke  unnecessary  offence,  and  whose  character  and 
rank  might  be  expected  to  command  respect — not  even  was  he 
shielded  from  ^^the  derision  of  the  proud^^  on  account  of  the  pro- 
fession and  service  of  his  God.^  Thus  it  ever  was,  and  ever  will  be. 
Faith  in  the  doctrine  of  Christ,  and  conformity  to  the  strict  com- 
mandments of  the  Gospel,  must  expose  us  to  the  taunts  of  the  un- 
believer and  the  worlding.  Yet,  where  the  heart  is  right  with  God, 
the  "  derision  of  the  'proud^''  instead  of  forcing  us  to  '•^  decline  from 
the  law  of  GodJ''  will  strengthen  our  adherence  to  it.  David  an- 
swered the  bitter  "  derision  of  MichaP  with  a  stronger  resolution  to 
abide  by  his  God — "I  will  yet  be  more  vile  than  thus."^  He  counted 
it  his  glory,  his  duty,  his  joy.  None,  however,  but  a  believer  knows 
what  it  is  to  bear  this  cross ;  and  none  but  a  real  believer  can  bear 
it.  It  is  one  of  the  touchstones  of  sincerity,  the  application  of 
which  has  often  been  the  means  of  "  separating  the  precious  from 
the  vile,"  and  has  unmasked  the  self-confident  professor  to  his  own 
confusion.  Oh !  how  many  make  a  fair  profession,  and  appear 
*'  good  soldiers  of  Jesus  Christ,"  until  the  hour  of  danger  proves 
them  deserters,  and  they  reap  only  the  fruits  of  their  self-confi- 
dence in  their  own  confusion  ! 

It  is,  therefore,  of  great  importance  to  those  who  are  just  setting 
out  in  the  warfare,  to  be  well  armed  with  the  word  of  God.  It 
kept  David  steadfast  amidst  "  the  derision  of  the  proud  ;"  and  it 
will  keep  young  Christians  from  being  frightened  or  overcome  by 
the  sneer  of  an  ungodly  world.  But  that  it  may  "  dwell  in  us 
richly  in  all  wisdom,''^*  and  be  suited  to  our  own  case,  it  will  be 
well,  under  circumstances  of  reproach,  to  acquaint  ourselves  with 
the  supporting  promises  and  encouragements  to  suffer  for  righteous- 
ness' sake.5  Above  all,  the  contemplation  of  the  great  sufferer  him- 
self— meeting  this  poignant  trial  in  meekness,^  compassion,  and 
prayer^ — will  exhibit  "  a  refuge  from  the  storm,  and  a  shadow  from 
the  heat,  when  the  blast  of  the  terrible  ones  is  as  the  storm  against 
the  wall."3  The  mere  professor  knows  not  this  refuge ;  he  pos- 
sesses not  this  armor ;  so  that  "  when  affliction  or  persecution 
ariseth  for  the  word's  sake,  immediately  he  is  offended."^     Blessed 

1  2  Tim.  iii.  12.    Comp.  1  Cor.  iv.  13.  2  Psalm  xxxv.  15,  16;  cxjm.  3,  4. 

3  2  Sam.  vi.  20—22.  *  Col.  iii.  IG. 

5  Such  is  the  benediction  of  the  Sa\'iour,  Luke  vi.  22,  23,  confirmed  by  the  recorded 
experience  of  the  Lord's  most  favored  servants,  the  apostles.  Acts  v.  41.  Paul  especially, 
2  Cor.  xii.  10;  Col.  i.  24,— the  disciples  of  Thessalonica,  1  Thess.  i.  6,— the  Hebrew 
Christians,  Heb.  x.  34. 

«  Psalm  xxii.  6—8.    Luke  xxiii.  35.    1  Peter  ii.  23.  t  Luke  xxiii.  34. 

8  Isaiah  xxv.  4.  8  Mark  iv.  17. 


84  EXPOSITION    OP   PSALM    CXIX. 

be  God !  the  weapons  of  our  warfare  are  drawn  from  the  Divine 
armory  ;  and  therefore,  depending  on  the  grace,  and  following  the 
example,  of  Jesus,  we  suffer  as  the  way  to  victory — the  road  to  an 
everlasting  crown. 

52.  I  remember  thy  judgments  of  .old,  O  Lord;    nd  have  comforted  myself 

The  Lord's  dealings  with  his  people  were  a  frequent  subject  of 
meditation  to  the  Psalmist,^  and  now  were  his  present  support  un- 
der "  the  scourge  of  the  tongue."*  Evidently  they  are  put  upon 
record  for  the  encouragement  of  future  generations.^  We  are  ready 
to  imagine  something  peculiar  in  our  own  case,  and  to  think  it 
strange  concerning  the  fiery  trial  which  is  to  try  us,  "  as  though 
some  strange  thing  happened  unto"  us  ;  but  when  we  "  remember 
the  Lord's  jiidgments  of  old^''  with  his  people,  we  "  comfort  our- 
selves'^ in  the  assurance,  that  "  the  same  afflictions  are  accomplished 
in  our  brethren,  that  have  been  in  the  world  ;"*  and  that  "  as 
the  sufferings  of  Christ  have  abounded  in  them,  so  their  consolation 
also  abounded  by  Christ."^  They  also  encountered  the  same  "  de- 
rision of  the  'proudj''  and  always  experienced  the  same  support 
from  the  faithfulness  of  their  God.  We  do  not  sufficiently  consider 
the  mercy  and  gracious  wisdom  of  God,  in  occupying  so  much  of 
his  written  word  with  the  records  of  his  '-^judgments  of  old.''^  One 
class  will  pay  a  prominent  attention  to  the  preceptive,  another  to 
the  doctrinal,  parts  of  Revelation — each  forgetting  that  the  historical 
records  comprise  a  full  and  striking  illustration  of  both,  and  have 
always  proved  most  supporting  grounds  of  consolation  to  the  Lord's 
people.  The  important  design  in  casting  so  large  a  portion  of  the 
small  volume  of  Revelation  into  a  historical  form,  is  every  way 
worthy  of  its  Author.  "  Whatsoever  things  were  written  aforetime 
were  written  for  our  learning  ;  that  we  through  patience  and  com- 
fort of  the  Scrij)tures  might  have  /io;;e;"*and  how  admirably 
aiJapted  the  means  are  to  the  end,  the  dihgent  student  in  the  Scrip- 
ture-field will  bear  ample  witness.  Wilfully  therefore  to  neglect 
the  historical  portion  of  the  sacred  volume,  from  the  idea  of  confin- 
ing our  attention  to  what  we  deem  the  more  spiritual  parts  of 
Scripture — would  show  a  sad  deficiency  of  spiritual  apprehension, 
and  deprive  ourselves  of  the  most  valuable  instruction,  and  most 
abundant  comfort.  This  neglect  would  exclude  us  from  one  emi- 
nent means  of  increasing  "  patience,"  in  the  example  of  those 
"  who  througli  faith  and  patience  inherit  the  promises ;"  of  receiv- 
ing "comfort,"  in  the  experience  of  the  faithfulness  of  God  mani- 
fested in  every  age  to  his  people ;  and  of  enlivening  our  "  hope,"  in 
marking  the  happy  issue  of  the  "  patience  of  the  saints,"  and  the 
heavenly  support  administered  unto  them.*^  So  far,  therefore,  are 
we  from  being  li4,tle  interested  in  the  scriptural  records  of  past  ages, 

1  Psalm.  Ixxvii.  5,  11, 12 ;  cxliii.  5.  2  Job  v.  21. 

»  Psalm  xliv.  1—3;  Ixxviii.  3— «;  ct.  5,  6;  cxlv.  4.    Joel  i.  3. 
«  1  Peter  iv.  12 ;  ▼.  9.  »  2  Cor.  i.  5.  «  Rom.  xv.  4. 

t  In  this  view,  the  recollection  of  the  Lord's  judgments  of  old  "puts  a  new  song  into 
the  mouth"  of  the  Church,  of  "  thanksgiving  unto  her  God."    Isaian  xxv.  1 — 4. 


VERSE  53.  85 

that  it  is  evident,  that  the  sacred  historians,  as  well  as  the  prophets., 
"  ministered  not  unto  themselves,  but  unto  us,  the  things  which  are 
now  reported."* 

Let  us  select  one  or  two  instances  as  illustrative  of  this  subject. 
Why  were  the  records  of  the  deluge,  and  of  the  overthrow  of  the 
cities  of  the  plain,  preserved,  but  as  exhibitions  to  the  Church,  that 
"  the  Lord" — the  Saviour  of  Noah,  the  eight  persons,  and  the  deli- 
verer of  just  Lot — "knoweth  how  to  deliver  the  godly  out  of  temp- 
tations, and  to  reserve  the  unjust  unto  the  day  of  judgment  to  be 
punished?"*  What  a  source  of  comfort  then  to  the  tempted  people 
of  God  is  the  "  remembrance  of  these  judgments  of  old .'"  And 
thus  the  Church  remembers  the  wonderful  overthrow  of  the  Egyp- 
tians, and  the  consequent  deliverance  of  ancient  Israel,  as  a  ground 
of  assurance  and  expectation  of  the  same  grand  display  of  Divine 
faithfulness  and  love  under  similar  trials.  And  if  we  instance  the 
wonderful  history  of  the  overthrow  of  the  Egyptians,  and  the  con- 
sequent deliverance  of  God's  ancient  people,  we  may  continually 
observe  the  Church  recollecting  this  interposition  as  a  ground  of  as- 
surance, that  under  similar  circumstances  of  trial,  the  same  illustri- 
ous displays  of  Divine  faithfulness  and  love  may  be  confidently 
expected.  She  looks  back  upon  what  the  "  arm  of  the  Lord  hath 
done  in  ancient  days,  and  in  the  generation  of  old,"  as  the  pat- 
tern of  what  he  ever  would  be,  and  ever  would  do,  for  his  purchased 
people. 3  Thus  also  God  himself  recalls  to  our  mind  this  overthrow 
and  deliverance  as  a  ground  of  present  encouragement  and  support, 
"  According  to  the  days  of  thy  coming  out  of  the  land  of  Egypt 
will  I  show  unto  him  marvellous  things"* — and  the  Church  echoes 
back  this  remembrance  in  the  expression  of  her  faith,  gratitude,  and 
expectation  for  spiritual  blessings  :  "  He  will  subdue  our  iniquities  ! 
and  thou  loilt  cast  all  their  sins  into  the  depths  of  the  sea."^  Such 
is  the  interesting  use  that  may  be  made  of  the  historical  parts  of 
Scripture.  Such  is  tbe  '•^comforf  to  be  derived  from  the  '-^rememr 
hrance  of  the  Lord'' s  judgments  of  old  P''  And  is  not  the  recollec- 
tion of  his  ^'judgments  of  oW^  with  ourselves,  productive  of  the 
same  support?  Does  not  the  retrospect  of  his  dealings  with  our 
own  souls  serve  to  convince  us,  that  "  all  his  paths  are  mercy  and 
truth  ?"^  And  that  the  assurance  is  therefore  warranted  alike  by 
experience  and  by  Scripture,  "  We  know  that  all  things  work  toge- 
ther for  good  to  them  that  love  God,  to  them  who  are  the  called  ac- 
cording to  his  purpose."'' 

53.  Horror  hath  taken  hold  upon  me,  because  of  the  vncked  that  forsake  thy  law. 

The  remembrance  of  the  Lord^s  judgments  of  old,  while  it 
brings  comfort  to  his  people  as  regards  themselves,  stirs  up  a  poig- 
nancy of  compassionate  feeling  for  the  ungodly.  And  indeed  to  a 
feeUng  and  reflecting  mind,  the  condition  of  the  world  must  excite 
commiseration  and  concern !     A  "  whole  world  lying  in  wicked- 

»  1  Peter  i.  12.  2  2  Peter  ii.  5—9.  3  Isaiah  li.  9—11.  *  Micah  vii.  15. 

5  lb.  vii.  19.  6  Psalm  xxv.  10.  '  Rom,  viii.  28. 


86  EXPOSITION    OF    PSALM    CXIX. 

ness  !"^  lying  therefore  in  ruins !  the  image  of  God  effaced !  the  pres- 
ence of  God  departed  !  "  Horror  hath  taken  hold  of  me  /"  to  see 
the  law  of  Him,  who  gave  being  to  the  world,  so  utievly  for sake?i  f 
so  much  light  and  love  shining  from  heaven  in  vain  !  The  earthly- 
heart  cannot  endure  that  any  restraint  should  be  imposed ;  much 
less  that  any  constraint,  even  of  love,  should  be  employed  to  change 
its  bias,  and  turn  it  back  to  its  God.  Are  you  then  a  believer?  then 
you  will  be  most  tender  of  the  honor  of  the  law  of  God.  Every 
stroke  at  his  law  you  will  feel  as  a  stroke  at  your  own  heart.  Are 
you  a  believer  7  then  will  you  consider  every  man  as  your  brother ; 
and  weep  to  see  so  many  of  them  around  you,  crowding  the  broad 
road  to  destruction,  and  perishing  as  the  miserable  victims  of  their 
own  deceivings.  The  prospect  on  every  side  is,  as  if  God  were  cast 
down  from  his  throne,  and  the  creatures  of  his  hand  were  mur- 
dering their  own  souls. 

But  how  invariably  does  a  languor  respecting  our  own  eternal 
interest  affect  the  tenderness  of  our  regard  for  the  honor  of  our  God ; 
so  that  we  can  look  at  "  the  wicked  that  forsake  God^s  law'"  with 
comparative  indifference  !  Awful  indeed  is  the  thought,  that  it 
ever  can  be  wdth  us  a  small  matter,  that  multitudes  are  sinking  ! 
going  down  into  perdition !  with  the  name  of  Christ — under  the 
seal  of  baptism — partakers  of  the  means  of  Gospel  grace — yet  per- 
ishing !  Not  indeed  that  we  are  to  yield  to  such  a  feeling  of  "  hor- 
ror''^ as  would  paralyze  all  exertion  on  their  behalf  For  do  we 
owe  them  no  duty — no  prayer — no  labor  T^  Shall  we  look  upon 
souls  hurrying  on  with  such  dreadful  haste  to  unutterable,  ever- 
lasting torments ;  and  permit  them  to  rush  on  blinded,  unawakened, 
unalarmed  !  If  there  is  a  "  horrof  to  see  a  brand  apparently  fitting 
for  the  fire,  w^ill  there  not  be  a  wrestling  endeavor  to  pluck  that 
brand  out  of  the  fire  ?  Have  we  quite  forgotten  in  our  own  case  the 
fearful  terrors  of  an  unconverted  state — the  Almighty  power  of 
wrath  and  justice  armed  against  us — the  thunder  of  that  voice — 
"  Vengeance  belongeth  unto  me,  I  will  recompense,  saith  the 
Lord  ?"3  Oh  !  if  the  love  of  the  Saviour  and  the  love  of  souls  were 
reigning  with  more  mighty  influence  in  our  hearts,  how  much 
more  devoted  should  we  be  in  our  little  spheres  of  labor  !  how  much 
more  enlarged  in  our  supplications,  until  all  the  kingdom  of  Satan 
were  subject  to  the  obedience  of  the  Son  of  God,  and  conquered  by 
the  force  of  his  omnipotent  love  ! 

But  if  the  spirit  of  David,  renewed  but  in  part,  was  thus  filled 
with  horror  in  the  contemplation  of  the  wicked,  what  must  have 
been  the  aflliction — what  the  intensity  of  His  sufferings,  "  who  was 
holy,  harmless,  undefiled,  separate  from  sinners"* — yea,  "  of  purer 
eyes  than  to  behold  iniquity"^ — during  thirty-three  years  of  con- 
tinued contact  with  a  world  of  sin?  What  shall  we  say  of  the 
condescensiori^of  his  love,  in  wearing  "  the  likeness  of  sinful  flesh"* 


»  1  John  V.  19.  8  Acts  xvii.  16—18.  «  Heb.  x.  30,  with  Deut.  xxxii.  35. 

<  Heb.  vii.  26.  5  Hab.  i.  13.    Compare  Psalm  v.  5.  «  Rom.  viii.  3. 


VERSE  54.  87 

— dwelling  among  sinners — ^yea,  "receiving  sinners,  and  eating 
with  them  !"i 

Blessed  Spirit!  impart  to  us  more  of  "the  mind  that  was  in 
Christ  Jesus !"  that  the  law  of  God  may  be  increasingly  pre- 
cious in  our  eyes,  and  that  we  may  be  "  exceedingly  jealous  for  the 
Lord  God  of  Hosts !"  Help  us  by  thy  gracious  influence,  to  plead 
with  sinners  for  God,  and  to  plead  for  sinners  with  God  ! 

64.  Thy  statutes  have  been  my  songs  in  the  house  of  my  pilgrimage. 

Come,  Christian  pilgrim,  and  beguile  your  wearisome  journey 
heavenward  by  "  singing  the  Lord's  song  in  this  strange  land."* 
With  "  the  statutes  of  God)''  in  your  hand  and  in  your  heart,  you 
are  furnished  with  a  song  for  every  step  of  your  way — "  The  Lord 
is  my  shepherd ;  I  shall  not  want.  He  maketh  me  to  lie  down  in 
green  pastures ;  he  leadeth  me  beside  the  still  waters.  He  restoreth 
my  soul :  he  leadeth  me  in  the  paths  of  righteousness  for  his  name's 
sake.  Yea,  though  I  walk  through  the  valley  of  the  shadow  of 
death,  I  will  fear  no  evil ;  for  thou  art  with  me ;  thy  rod  and  thy 
staff,  they  comfort  me.  Thou  preparest  a  table  before  me  in  the 
presence  of  mine  enemies :  thou  anointest  my  head  with  oil ;  my 
cup  runneth  over.  Surely  goodness  and  mercy  shall  follow  me  all 
the  days  of  my  life ;  and  I  will  dwell  in  the  house  of  the  Lord  for- 
ever."3  How  delightfully  does  this  song  bring  before  you  Him,  who 
having  laid  down  his  life  for  you,  engages  himself  as  your  Provider, 
your  Keeper,  your  Guide,  your  faithful  and  unchangeable  friend ! 
Such  a  song  therefore  will  smooth  your  path,  and  reconcile  you  to 
the  many  inconveniences  of  the  way ;  while  the  recollection,  that 
this  is  only  "  the  house  of  your  'pilgrimage'^  and  not  your  home  ; 
and  that  "  there  remaineth  a  rest  for  the  people  of  God,"^  will  sup- 
port the  exercise  of  faith  and  patience  to  the  end.  How  striking 
the  contrast  between  the  wicked  that  forsake  the  law,  and  the 
Christian  pilgrim^  who  makes  it  the  subject  of  his  daily  song,  and 
the  source  of  his  daily  comfort !  Yes,  these  same  statutes,  which 
are  the  yoke  and  burden  of  the  ungodly,  lead  the  true  servant  of 
the  Lord  from  pleasure  to  pleasure ;  and,  cherished  by  their  vigor- 
ous influence,  his  way  is  made  easy  and  prosperous.  Evidently, 
therefore,  our  knowledge  and  delight  in  the  Lord's  statutes  will 
furnish  a  decisive  test  of  our  real  state  before  him. 

But  what  reason  have  we  every  moment  to  guard  against  the 
debasing,  stupefying  influence  of  the  world,  which  makes  us  forget 
the  proper  character  of  a  pilgrim  !  And  what  an  habitual  conflict 
must  be  maintained  with  the  sloth  and  aversion  of  a  reluctant 
heart  to  maintain  our  progress  in  the  journey  towards  Zion ! 
Reader !  have  you  entered  upon  a  pilgrim's  life  ?  Then  what  is 
your  solace  and  refreshment  on  the  road  ?  It  is  dull,  heavy,  weari- 
some, to  be  a  pilgrim  without  a  ^^songP  And  yet  it  is  only  the 
blessed  experience  of  the  Lords  statutes  that  will  tune  our  "  song.^^ 
"  If  therefore  you  have  tasted  that  the  Lord  is  gracious,"*  if  "  he 

1  Luke  XV.  2.         2  Ps.  cxxxvii.  4.         3  Ps.  xxiii.        <  Heb.  iv.  9.        5  1  Pet  it  3. 


88  EXPOSITION    OF  PSALM    CXIX. 

has  thus  put  a  new  song  into  your  mouth,"^  oh !  do  not  suffer  any 
carelessness  or  neglect  to  rob  you  of  this  heavenly  anticipation. 
And,  that  your  lips  be  not  found  mute,  seek  to  keep  your  heart  in 
tune.  Seek  to  maintain  a  lively  contemplation  of  the  place  whither 
you  are  going — of  Him,  who  as  your  "  forerunner  is  for  you  en- 
tered"2  thither — and  of  the  prospect,  that,  having  "  prepared  a  place 
for  you,  he  will  come  again,  and  take  you  to  himself ;  that  where 
he  is,  there  you  may  be  also."^  In  this  spirit,  and  with  these  hopes 
before  you,  you  may  take  up  your  song — "  O  God,  my  heart  is 
fixed :  I  will  sing,  and  give  praise.  I  will  bless  the  Lord  at  all 
times — his  praise  shall  continually  be  in  my  mouth."^  Thus  may 
you  go  on  your  pilgrimage,  "  singing  in  the  ways  of  the  Lord,"** 
and  commencing  a  song  below,  which  in  the  world  of  praise  above, 
shall  never,  never  cease.* 

65.  /  have  remembered  thy  name,  O  Lord,  in  the  night,  and  have  kept  thy  law. 

How  did  this  man  of  God  Hve  in  the  statutes  of  God  !  In  the 
day  they  were  his  pilgrim  song — in  the  night  his  happy  medita- 
tion.' And  truly  if  we  can  ever  spend  the  waking  moments  of  the 
night  with  God,  "the  darkness  is  no  darkness  with  us,  but  the 
night  shineth  as  the  day."  Many  a  tried  believer  has  found  this 
cordial  for  the  restlessness  of  a  wakeful  night  more  restorative  to 
the  quiet  and  health  of  his  earthly  frame,  than  the  most  sovereign 
specifics  of  the  medical  world.  "  So  he  giveth  his  beloved  sleep."^ 
And  if  in  any  "  night''''  of  affliction  we  feel  the  hand  of  the  Lord 
grievous  to  us,  do  we  not  find  in  "  the  remembrance  of  the  LorcV^ 
a  never-failing  support?  What  does  our  darkness  arise  from,  but 
from  our  forgetfulness  of  God,  blotting  out  for  awhile  the  lively  im- 
pressions of  his  tender  care,  his  unchanging  faithfulness,  and  his 
mysterious  methods  of  working  his  gracious  will?  And  to  bring 
up  as  it  were  from  the  grave,  the  remembrance  of  God^s  Jiame,  as 
manifested  in  his  promises,  and  in  the  dispensation  of  his  love;  this 
is  indeed  the  "  light  that  is  sow^n  for  the  righteous,"^  and  which 
"  springeth  up  out  of  darkness."^"  It  is  to  eye  the  character  of 
the  Lord  as  All-wise  to  appoint.  Almighty  to  secure,  All-compas- 
sionate to  sympathize  and  support.  It  is  to  recollect  him  as  a 
"  father  pitying  his  children  ;">i  as  a  "  friend  that  loveth  at  all  times,"!'* 
and  that  "stickelh  closer  than  a  brother."'^  And  even  in  those 
seasons  of  depression,  when  unwatchfulness  or  indulgence  of  sin 
have  brought  the  darkness  of  night  upon  the  soul,  though  "  the 
remembrance  of  the  name  of  the  Lord"  may  be  grievous,  yet  it 
opens  the  way  to  consolation.  It  tells  us,  that  there  is  a  way  made 
for  our  return  ;  that  "  the  Lord  waiteth,  tliat  he  may  be  gracious  ;"'* 
and  that  in  the  first  step  of  our  return  to  our  father,  we  shall  find 
him  full  of  mercy  to  his  backsliding  children. '«  Thus,  though 
"  weeping  may  endure  for  a  night,  joy  cometh  in  the  morning."'^ 

»  Ps.  xl.  3.  2  Heb.  vi.  20,  »  John  xiv.  2,  3.  *  Ps.  cviii.  1 ;  xxxiv.  1. 

»  lb.  cxxxviii.  5.  «  Rev.  iv.  8.  i  Ps.  Ixiii.  5,  6.  8  jb.  cxxvii.  2. 

»  lb.  xcvii.  11.  10  lb.  cxii.  4.  II  lb.  ciii.  13.  i2  Prov.  xvii.  17. 

13  lb.  xviii.  2i.  »  Isa.  XXX.  18.  ^  See  Luke  xv.  20—24.        w  pg.  xxx.  5. 


VERSE  56.  89 

Stud}'  the  Lord's  revelation  of  his  own  name,  and  what  more 
full  perception  can  we  conceive  of  its  support  in  the  darkest  mid- 
night of  tribulations  ?  "  And  the  Lord  descended  in  the  cloud,  and 
stood  with  him,  (Moses,)  and  proclaimed  the  name  of  the  Lord. 
And  the  Lord  passed  by  before  him,  and  proclaimed — The  Lord, 
the  Lord  God,  merciful  and  gracious,  long  suffering,  and  abundant 
in  goodness  and  truth,  keeping  mercy  for  thousands,  forgiving  ini- 
quity, transgression,  and  sin,  and  that  will  by  no  means  clear  the 
guilty."^  Can  we  wonder  that  such  a  name  as  this  should  be  ex- 
hibited as  a  ground  of  trust  ?  "  The  name  of  the  Lord  is  a  strong 
tower;  the  righteous  runneth  into  it  and  is  safe."  "They  that 
know  thy  name  will  put  their  trust  in  thee."*  Even  our  suffering 
Lord  appears  to  have  derived  support  from  "  the  re'inenihrance  of 
the  name  of  the  Lord  in  the  nighf^  of  desertion — "  O  my  God,  I 
cry  in  the  day-time,  and  thou  hearest  not ;  and  in  the  night-season, 
and  am  not  silent.  Bat  thou  art  holy^  O  thou  that  inhabitest  the 
praises  of  Israel."^  And  from  the  experience  of  this  source  of  con- 
solation, we  find  the  tempted  Saviour  directing  his  tempted  people 
to  the  same  support — "  Who  is  among  you  that  feareth  the  Lord, 
that  obeyeth  the  voice  of  his  servant,  that  walketh  in  darkness,  and 
hath  no  light  ?  let  him  trust  in  the  name  of  the  Lord^  and  stay 
upon  his  God."^ 

The  main  principles  of  the  Gospel  are  involved  in  this  rememr 
hrance  of  the  Lord^s  name.  Memory  is  the  storehouse,  in  which 
the  substance  of  our  knowledge  is  treasured  up.  Recollections 
w'\i\\oui  faith  are  shadowy  notions.  But  we  have  confidence  that* 
our  God  in  himself — and  as  engaged  to  us^s  all  that  the  Bible 
declares  him  to  be.  How  vast  then  are  our  obligations  to  his  dear 
Son — the  only  medium  by  which  his  name  could  be  known  or  re- 
m^emhered — "  who  hath"  so  "  declared  him  !"^  And  there  is  the 
spring  of  practical  religion.  We  shall  '•^keep  his  lawj^  when  we 
"  remember  his  nameP  A  sense  of  our  obligations  will  impel  us 
forward  in  diligence,  heavenly-mindedness,  and  self-devotedness  in 
our  appointed  sphere.  Obedience  will  partake  far  more  of  the  char- 
acter of  privilege  than  of  duty,  when  an  enlightened  knowledge  of 
God  is  the  principle  of  action. 

56.   This  I  had,  because  I  kept  thy  precepts. 

How  is  it,  believer,  that  you  are  enabled  to  "  sing  of  the  Lord's 
statutes'^ — and  to  '•  remember  his  name  .?"  This  you  have,  be- 
cause you  keep  his  precepts.  Thus  you  are  able  to  tell  the  world, 
that  "in  keeping  his  commandments  there  is  great  reward"^ — that 
the  "work  of  righteousness  is  peace;  and  the  effect  of  righteous- 
ness, quietness,  and  assurance  for  ever."^  Christian !  let  your  tes- 
timony be  clear  and  decided — that  ten  thousand  worlds  cannot  be- 
stow the  happiness  of  one  day's  devotedness  to  the  service  of  your 

1  Exod.  xxxiv.  5—7.  «  Prov.  xviii.  10.    Ps.  ix.  10.  3  Ps.  xxii.  2,  3. 

*  Isaiah  1.  10.  5  John  i.  18;  also  xiv.  6.    Matt.  xi.  27. 

«  Psalm  xix.  11.  f  Isaiah  xxxii.  17. 


90  EXPOSITION    OF    PSALM    CXIX. 

Lord.  For  is  it  not  in  this  path  that  you  reahze  fulness  of  joy  in 
''  fellowship  with  the  Father,  and  with  his  Son  Jesus  Christ  ?"  "  He 
that  hath  ray  commandments^  and  keepeth  them,  he  it  is  that  lov- 
eth  me ;  and  he  that  loveth  me  shall  be  lov^ed  of  my  Father ;  and  I 
will  love  him,  and  will  manifest  myself  to  him — my  Father  will  love 
him;  and  we  will  come  unto  him, and  make  our  abode  with  him."^ 
If  you  were  walking  more  closely  with  God  in  "  the  obedience  of 
faith,"  the  world  would  never  dare  to  accuse  religion  as  the  source 
of  melancholy  and  despondency.  No  man  has  any  right  to  the 
hope  of  happiness  in  a  world  of  tribulation,  but  he  that  seeks  it 
in  the  favor  of  his  God.  Nor  can  any  enjoy  this  favor,  except  as 
connected,  in  the  exercise  of  faith,  with  conformity  to  the  w^ill,  and 
delight  in  the  law,  of  his  God.  Thus  not  only  are  "  the  stat- 
utes of  the  Lord  right,"  but  they  "  rejoice  the  heart."*  There  is  a 
sweetness  and  satisfaction  in  the  work,  as  well  as  a  good  flowing 
out  of  it — a  current  as  well  as  a  consequent  privilege — cheering  the 
soul  in  the  act  of  exercise,  just  as  the  senses  are  regaled  at  the 
very  instant  with  the  object  of  their  gratification. 

But  let  us  remark  how  continually  David  was  enriching  his  trea- 
sury of  spiritual  experience  with  some  fresh  view  of  the  dealings 
of  God  with  his  soul ;  some  answer  to  prayer,  or  some  increase  of 
consolation,  which  he  records  for  his  own  encouragement,  and  for 
the  use  of  the  Church  of  God.  Let  us  seek  to  imitate  him  in  this 
respect ;  and  we  shall  often  be  enabled  to  say  as  he  does,  "  This  I 
hak'' — this  comfort  I  enjoyed — this  support  in  trouble — this  remark- 
•able  manifestation  of  liis  love — this  confidence  I  was  enabled  to 
maintain — not  this  I  hoped  for — but  "  this  1  had''' — it  was  made 
my  own,  "  because  I  kept  thy  precepts.^^  And  how  important,  in 
the  absence  of  spiritual  enjoyment,  to  examine,  "i*  there  not  a 
cause?"  and  what  is  the  cause?  Have  not  " strangers  devoured 
my  strength ;  and  I  knew  it  not?"^  Is  the  Lord  "with  me  as  in 
months  past?* — with  me  in  my  closet? — with  me  in  my  family? — 
with  me  at  my  table? — with  me  in  my  daily  employments  and  in- 
tercourse with  the  world?  When  I  hear  the  faithful  people  of  God 
telling  of  his  love,  and  saying,  "  This  I  hadi''  must  I  not,  if  una- 
ble to  join  their  cheerful  acknowledgment,  trace  it  to  my  unfaith- 
ful walk,  and  say,  "  This  I  had"  not,  because  I  have  failed  in 
obedience  to  thy  precepts ;  because  I  have  been  careless  and  self- 
indulgent;  because  I  have  slighted  thy  love;  because  I  have 
'•grieved  thy  Holy  Spirit,"  and  forgotten  to  ask  for  the  "old  paths, 
that  I  might  walk  therein,  and  find  rest  to  my  soul  7"^  Oh  let  this 
scrutiny  and  recollection  of  our  ways  realize  the  constant  need  of 
the  finished  work  of  Jesus,  as  our  ground  of  acceptance,  and  source 
of  strength.  This  will  bring  healing,  restoration,  increasing  de- 
votedness,  tenderness  of  conscience,  circumspection  of  walk,  and  a 
determination  not  to  rest,  until  we  can  make  this  grateful  acknowl- 
edgment our  own.     At  the  same  time,  instead  of  boasting  that 

»  John  xiv.  21,  23,  with  1  John  i.  3,  4 ;  ui.  34.  »  Psalm  xix.  8. 

8  Hosea  vii.  9.  *  Job  xxix.  2.  «  Jer.  vi.  16. 


VERSE  57.  91 

our  own  arm,  our  own  diligence,  or  holiness,  "have  gotten  us"  into 
this  favor,  we  shall  cast  all  our  attainments  at  the  feet  of  Jesus, 
and  crown  him  Lord  of  all  for  ever. 


PART    VIII. 

57,    Thou  art  my  portion,  O  Lord ;  1  have  said  that  I  would  keep  thy  vx/rds. 

Man,  as  a  dependent  being,  must  be  possessed  of  some  portion. 
He  cannot  live  upon  himself.  He  must  also  have  a  large  portion, 
because  the  powers  and  capacities  to  be  filled  are  large.  If  he  has 
not  a  satisfying  portion,  he  is  a  wretched  empty  creature.  But 
where  and  how  shall  he  find  this  portion  ?  "  There  be  many  that 
say.  Who  will  show  us  any  good  ?  Lord,  lift  thou  up  the  light  of 
thy  countenance  upon  us!"^  Oh!  the  goodness  of  the  Lord,  in 
having  offered  himself  as  the  'portion  of  an  unworthy  sinner,  and 
having  engaged  to  employ  his  perfections  for  his  happiness  !  Oh ! 
the  folly,  and  madness,  and  guilt,  of  the  sinner,  in  choosing  his 
"  portion  in  this  life  ;"^  as  if  there  were  no  God  on  the  earth,  no 
way  of  access  to  him,  or  no  happiness  to  be  found  in  him  !  That 
such  madness  should  be  found  in  the  heart  of  man,  is  a  most  af- 
fecting illustration  of  his  departure  from  God ;  but  that  God^s  own 
people  should  commit  these  two  evils — forsaking  the  fountain  of 
living  waters,  and  hewing  out  broken  cisterns  for  themselves — is 
the  fearful  astonishment  of  heaven  itself.^ 

But  we  cannot  know  and  enjoy  God  as  our  portion^  except  as  he 
has  manifested  himself  in  his  dear  Son.  And  in  the  knowledge 
and  enjoyment  of  him,  can  we  envy  those,  who  "  in  their  lifetime 
receive  their  good  things,"^  and  therefore  have  nothing  more  to  ex- 
pect ?  Never  indeed  does  the  poverty  of  the  worldling's  portion  ap- 
pear more  striking  than  when  contrasted  with  the  enjoyment  of  a 
child  of  Gods — "Soul,"  said  the  rich  fool,  "thou  hast  much  goods 
laid  up  for  many  years."  But  God  said,  "  This  night  thy  soul  shall 
be  required  of  thee."^  Augustine's  prayer  was,  "  Lord,  give  me  thy- 
self!"' And  thus  the  believer  exults,  "  Whom  have  I  in  heaven  but 
thee  ?  and  there  is  none  upon  earth  that  I  desire  but  thee.  Return 
unto  thy  rest,  O  my  soul.  The  Lord  himself  is  the  portion  of  mine 
inheritance  and  of  my  cup.  Thou  maintainest  my  lot.  The  Unes 
are  fallen  unto  me  in  pleasant  places,  yea  I  have  a  goodly  heritage. 
I  will  bless  the  Lord  who  hath  given  me  counsel."^ 

1  Psalm  iv.  6.  2  lb.  xvii.  14.  3  jer.  ii.  12,  13. 

4  Luke  xvi.  25;  vi.  24.  s  Comp.  Psalm  xvii.  14,  15.  «  Luke  lii.  19,  20. 

1  Da  mihi  te,  Domine.  8  psalm  Ixxiii.  25 ;  cxti.  7;  xvL  5—7. 


92  EXPOSITION    OF    PSALM    CXIX. 

Elsewhere  the  believer  makes  this  confession  to  himself — "The 
Lord  is  my  portion — saith  my  soiiiy^  Here,  as  if  to  prove  his  sin- 
cerity, he  "  lifts  up  his  face  unto  God."^ — "  Thou  art  my  'portion^ 
O  LordP  And  surely  the  whole  world  cannot  weigh  against  the 
comfort  of  this  Christian  confidence.  For  it  is  as  impossible,  that 
his  own  people  should  ever  be  impoverished,  as  that  his  own  per- 
fections should  moulder  away.  But  a  portion  implies  not  a  source 
of  ordinary  pleasure,  but  of  rest  and  satisfaction,  such  as  leaves 
nothing  else  tb  be  desired.  Thus  the  Lord  can  never  be  enjoyed, 
even  by  his  own  children — except  as  a  portion — not  only  above 
all,  but  in  the  place  of  all.  Other  objects  indeed  may  be  subordi- 
nately  loved  ;  but  of  none  but  himself  must  we  say — "  He  is  alto- 
gether lovely y^  "  In  all  things  he  must  have  the  pre-eminenceji? — 
one  with  the  Father  in  our  affections,  as  in  his  own  subsistence.** 
The  moment  that  any  rival  is  allowed  to  usurp  the  throne  of  the 
heart,  we  open  the  door  to  disappointment  and  unsatisfied  desires. 

But  if  we  take  the  Lord  as  our  ^^  portion^  we  must  take  him  as 
our  king.  "  I  have  said — this  is  my  dehberate  resolution, — that  I 
would  keep  thy  wordsP  Here  is  the  Christian  complete — taking  the 
Lord  as  his  ^^portion,^^  and  his  word  as  his  rule.  And  what  ener- 
gy for  holy  devotedness  flows  from  the  enjoyment  of  this  our  heav- 
enly portion  !  Thus  "  delighting  ourselves  in  the  Lord,  he  gives 
us  our  heart's  desire;"^  and  every  desire  identifies  itself  with  his 
service.  All  that  we  are  and  all  that  we  have,  are  his  ;  cheerfully 
surrendered  as  his  right,  and  wiUingly  employed  in  his  work.  Thus 
do  we  evidence  our  interest  in  his  salvation ;  for  "  Christ  became 
the  author  of  eternal  salvation  unto  all  them  that  obey  himJ^'' 

Reader !  inquire — was  my  choice  of  this  Divine  portion  con- 
siderate, free,  unreserved  ?  Am  I  resolved  that  it  shall  be  steadfast 
and  abiding  ?  that  death  itself  shall  not  separate  me  from  the  en- 
joyment of  it  ?  Am  1  ready  to  receive  a  Sovereign  as  well  as  a 
Saviour  V  Oh  !  let  me  have  a  whole  Christ  for  my  portion  !  Oh  ! 
let  him  have  a  whole  heart  for  his  possession.  Oh !  let  me  call 
nothing  mine  but  Him. 

58.  /  entreated  thy  favor  vdth  my  whole  heart ;  be  merciful  unto  me  according 

to  thy  word. 

Delight  in  the  Lord  as  our  ^^portion,^^  naturally  leads  us  to 
"  entreat  his  favor''''  as  "life,"^  and  "  better  than  life,"'"  to  our  souls. 
And  if  we  have  "  said^  that  we  woidd  keep  his  words,^^  we  shall 
still  "  entreat  his  favor'^  to  strengthen  and  encourage  us  in  his 
way.  We  shall  "  entreat  it  with  our  whole  hearts,^^  as  though  we 
felt  our  infinite  need  of  it,  and  were  determined  to  wrestle  for  it  in 
Jacob's  spirit^"  I  will  not  let  thee  go,  except  thou  bless  me.'"^  If 
we  have  known  what  unspeakable  happiness  it  is  to  be  brought  into 
the  favor  of  God,  "  by  the  blood  of  Christ  ;'"*  and  if  "  by  him  also 

»  Lam.  iii.  24.  a  John  xxl  17.  Job  xxu.  26.     3  Cant,  v  16.  ■»  Col.  i.  18. 

»  John  X.  30.  »  Psalm  xxxvii.  4.  ^  Heb.  v.  9.  8  See  Acts  v.  31, 

»  Psalm  XXX.  5.        "  lb.  Ixiii.  3.  "  Gen.  xxxii.26.    12  Eph.  ii.  13. 


VERSE   59.  08 

we  have  access  unto  that  grace  wherein  we  stand,"*  how  shall  we 
prize  the  sense  of  Divine  favoi\  the  light  of  our  Father's  counte- 
nance !  We  shall  never  be  weary  of  this  source  of  daily  enjoyment. 
It  is  to  us  as  the  light  of  the  sun,  which  shineth  every  day  with  re- 
newed and  unabated  pleasure.  We  "joy  in  God  through  our  Lord 
Jesus  Christ,  by  whom  we  have  now  received  the  atonement."* 
Mercy,  however,  is  the  source  of  that  ^^ favor  which  we  e7itreat  /* 
and  the  word  is  the  warrant  of  our  expectation — "-Be  merciful 
unto  us,  according'  to  thy  word.^^  As  sinners,  we  need  this 
^^ favor."  As  believers,  we  "  entreaf^  it  in  the  assurance  that 
praying  breath,  as  the  breath  of  faith,  will  not  be  spent  in  vain. 
Any  indulged  indolence,  or  neglect,  or  unfaithfulness — relaxing  our 
diligence,  and  keeping  back  the  ^^  whole  heart''''  from  God— will 
indeed  never  fail  to  remove  the  sunshine  from  the  soul.  But  the 
blood  of  Christ  still  opens  the  way  of  return  to  the  backslider,  even 
though  he  may  have  wandered,  as  it  were,  to  the  ends  of  the  earth. 
For  ^''\i  from  thence  thou  shalt  seek  the  Lord  thy  God,  thou  shalt 
find  him,  if  ihou  seek  him  with  all  thine  heart  and  all  thy  soulP^ 
"  A  whole  heartj''  in  seeking  the  Lord,  is  the  seal  of  the  Lord's 
heart  in  returning  to  us — "  1  will  rejoice  over  them,"  saith  he,  "  to 
do  them  good :  and  I  will  plant  them  in  this  land  assuredly,  with 
my  whole  heart  and  with  my  whole  soulP^ 

Reader  !  if  you  are  a  child  of  God,  the  favor  of  God  will  be  to 
you  the  "  one  thing  needful."  In  other  things,  you  will  not  ven- 
ture to  choose  for  yourself;  "for  who  knoweth  what  is  good  for 
man  in  this  life?"*  But  in  this  choice  you  will  be  decided.  This 
grand,  incomparable  desire  will  fill  your  heart.  This  will  be  to 
you  as  the  portion  of  ten  thousand  worlds.  Nothing  will  satisfy 
besides. 

59.  1  thought  on  my  ways,  and  turned  my  feet  unto  thy  testimonies. 

The  Psalmist's  determination,  lately  mentioned,  to  keep  God's 
word,  was  not  a  hasty  impulse,  but  a  considerate  resolve,  the  result 
of  much  thinking  on  his  former  ways  of  sin  and  folly.  How  many, 
on  the  other  hand,  seem  to  pass  through  the  world  into  eternity 
without  a  serious  "  thought  on  their  loays .'"  Multitudes  Hve  for 
the  world — forget  God  and  die  !  This  is  their  history.  What 
their  state  is,  is  written  as  with  a  sunbeam  in  the  word  of  truth — 
"  the  wicked  shall  be  turned  into  hell,  and  all  the  nations  that  for- 
get GodP^  When  "no  man  repent eth  him  of  his  wickedness,  say- 
ing. What  have  I  done  ?"' — this  banishing  of  reflection  is  the  char- 
acter and  ruin  of  an  unthinking  world.  Perhaps  one  serious 
thought  might  be^  the  new  birth  of  the  soul  to  God — the  first  step 
of  the  way  to  heaven.  For  when  a  man  is  arrested  by  the  power 
of  grace,  he  is  as  one  awaking  out  of  sleep,  lost  in  solemn  and 
serious  thought, — *  What  am  I  ?^  where  am  I  ?  what  have  I  been  ? 

1  Rom.  V.  1,  2.  8  lb.  V.  11.  3  Deut  iv.  29.  *  Jer.  xxxii.  41. 

5  Eccl.  vi.  12.  6  Psalm  ix.  17.  "^  Jer.  viii.  6. 

8  How  utterly  unmeaning  was  the  celebrated  aphorism  of  antiquity,  "  KInow  thyself^'' 
until  explained  and  illustrated  by  the  light  of  Revelation ! 


94  EXPOSITION    OF    PSALM    CXIX. 

what  have  I  been  doing  ?  I  have  a  soul,  which  is  my  everlasting 
all — yet  a  soul  without  a  Saviour — lost — undone.  What  is  my 
prospect  for  its  happiness  ?  Behind  me  is  a  world  of  vanity,  an 
empty  void.  Before  me  a  fearful  unknown  eternity.  Within  me 
an  awakened  conscience,  to  remind  me  of  an  angry  God,  and  a 
devouring  hell.  If  I  stay  here,  I  perish  ;  if  I  go  forward,  I  perish  ; 
if  I  return  home  to  my  offended  Father,  I  can  but  perish.'^  The 
resolution  is  formed,  ' "  1  will  arise,"^  and  fight  my  way  through  all 
difficulties  and  discouragements  to  my  Father's  house.'  Thus  does 
every  prodigal  child  of  God  "come  to  himself;"  and  this  his  first  step 
of  return  to  his  God^  involves  the  whole  work  of  repentance.  The 
wanderer  thinks  on  his  own  ways^  and  turns  his  feet  unto  the  tes- 
timonies of  his  God;  witnessing,  to  his  joyful  surprise,  every  hin- 
drance removed,  the  way  marked  with  the  blood  of  his  Saviour, 
and  his  Father's  smiles  in  this  way  welcoming  his  return  home- 
ward. This  tiirn  is  the  practical  exercise  of  a  genuine  faith; 
and  "  because  he  considereth,  and  turneth  avmy  from  all  his  trans- 
gressions that  he  hath  committed,  he  shall  surely  live — he  shall  not 
die  !"* 

But  this  considerate  exercise  is  needed  not  only  upon  the  first  in- 
stance into  the  ways  of  God^  but  in  every  successive  step  of  our 
path.  It  will  form  the  habit  of  daily  "  communion  with  our  own 
heart ;"«  without  which,  disorder  and  confusion  will  bewilder  our 
steps.  Probably  David  did  not  know  how  far  his  feet  had  back- 
slidden from  the  ways  of  his  God,  until  this  serious  consideration 
of  his  state  brought  conviction  to  his  soul — so  imperceptible  is  the 
declining  of  the  heart  from  God !  Nor  is  it  a  few  transient  thoughts 
or  resolutions,  that  will  effect  this  turn  of  the  heart  to  God.  A  man 
may  maintain  a  fruitless  struggle  to  return  to  God  for  many 
years  in  sincerity  and  earnestness;  while  the  sirnple  act  of  faith 
in  the  power  and  love  of  Jesus  will  at  once  bring  him  back.  Thus 
while  "  thiiiking  on  his  waysj"*  let  him  walk  in  Christ  as  the  way 
of  return — and  he  will  walk  in  the  way  of  God^s  testimonies  with 
acceptance  and  delight.  In  this  spirit  of  simplicity,  he  will  be  ready 
to  listen  to  the  first  whisper  of  the  convincing  voice  of  the  Spirit, 
which  marks  the  early  steps  of  secret  declension  from  God.**  He 
will  also  thankfully  accept  the  chastening  rod,  as  the  Lord's  ap- 
pointed instrument  of  restoring  his  wandering  children  to  himself. 
For  so  prone  are  they  to  turn  their  feet  away  from  the  Lord — so 
continually  are  they  "turning  aside  like  a  deceitful  bow,"^ — and  so 
deaf  are  they  from  the  constitution  of  their  sinful  nature,  to  the  or- 
dinary calls  of  God,  that  in  love  and  tender  faithfulness  to  their 
souls,  is  he  often  constrained  by  the  stroke  of  his  heavy  hand  to 
arrest  them  in  their  career  of  thoughtlessness,  and  turn  them  back 
to  himself.  Most  suitable  then  for  such  a  state  is  the  prayer  of 
Basil — "  Give  me  any  cross,  that  may  bring  me  into  subjection  to 
thy  cross ;  and  save  me  in  spite  of  myself !" 

»  Compare  2  Kings  vil  4.  2  Luke  xv.  18.  3  lb.  17.  <  Ezek.  iviii.  2a 

6  Psalm  iv.  4.  •  See  Isa.  xxx.  21.       '  Psalm  Ixxviii.  57. 


VERSE  60.  95 

60.  I  made  haste,  and  delayed  not  to  keep  thy  commandments. 

A  SUPERFICIAL  conviction  brings  with  it  a  sense  of  duty  with- 
out constraining  to  it.  Men  stand  reasoning  and  doubting,  instead 
of  making  haste.  But  a  sound  conviction  sweeps  away  all  excuses 
and  delays.  No  time  will  be  lost  between  making  and  performing 
resolutions.  Indeed,  in  a  matter  of  life  and  death — of  eternal  life 
and  eternal  death* — the  call  is  too  clear  for  debate,  and  there  is  no 
room  for  delay.  Many  a  precious  soul  has  been  lost  by  waiting  for 
"  a  more  convenient  season'"^ — a  period,  which  probably  may  never 
arrive,  and  which  the  wilful  neglect  of  present  opportunity  provokes 
God  to  put  far  away.  To-day  is  God's  time.  To-morrow  ruins 
thousands.  To-morrow  is  another  world.  "  To-day — while  it  is 
called  to-day;  if  you  will  hear  his  voice"^ — "  make  haste,  and  de^ 
lay  not."  Resolutions,  however  sincere,  and  convictions,  however 
serious,  "will  pass  away  as  the  morning  cloud  and  as  the  early 
dew,"*  unless  they  are  carefully  cherished,  and  instantly  improved. 
The  bonds  of  iniquity  will  soon  prove  too  strong  for  the  bonds  of 
your  own  resolutions;  and  in  the  first  hour  of  temptation,  convic- 
tions, left  to  chance  to  grow,  will  prove  as  powerless  as  the  "  seven 
green  withs"  to  bind  the  giant  Samson.^  If  ever  delays  are  danger- 
ous, much  more  are  they  in  this  concern  of  eternity.  If,  therefore, 
convictions  begin  to  work,  instantly  yield  to  their  influence.  If  any 
worldly  or  sinful  desire  is  touched,  let  this  be  the  moment  for  its 
crucifixion.  If  any  affection  is  kindled  towards  the  Saviour,  give 
immediate  expression  to  its  voice.  If  any  grace  is  reviving,  let  it 
be  called  forth  into  instant  duty.  This  is  the  best — the  only — ex- 
pedient to  fix  and  detain  the  motion  of  the  Spirit  now  striving  in 
the  heart :  and  who  knoweth  but  the  improvement  of  the  present 
advantage  may  be  the  moment  of  victory  over  difficulties  hitherto 
found  insuperable,  and  may  open  the  path  to  heaven  with  less  in- 
terruption, and  more  steady  progress  ? 

It  is  from  the  neglect  of  this  ^^  haste"  that  convictions  often 
alternately  ebb  and  flow  so  long,  before  they  settle  in  a  sound 
conversion.  Indeed  the  instant  movement — "  making  haste  and 
delaying  not" — marks  the  principle  of  the  spiritual  fife.  Thus 
was  the  prodigal's  resolution  no  sooner  formed  than  in  action.  He 
said,  "  I  will  arise  and  go  to  my  father — and  he  arose,  and  came 
to  his  father."^  When  Matthew  heard  the  voice — "  Follow  me — he 
left  all,  rose  up  and  followed  him."^  When  Zaccheus  was  called 
from  the  top  of  the  sycamore-tree,  "  Make  haste,  and  come  down, 
for  to-day  I  must  abide  at  thy  house — he  made  haste,  and  came 
down,  and  received  him  joyfully."^ 

Ah  !  as  you  prize  a  hope  for  eternity ;  as  you  wish  to  "  flee  from 
the  wrath  to  come,"  and  to  "  flee  for  refuge  to  the  hope  set  before 
you" — beware  of  smothering  early  convictions.  They  may  prove 
the  first  dawn  of  eternal  day  upon  the  soul — the  first  visit  of  the 

1  See  Deut.  xxx.  18.  2  Acts  xxiv.  25.  3  Heb.  iv.  7.  4  Rosea  vi.  4. 

5  Judges  xvi.  9.        6  Luke  xv.  18—20.  7  lb.  v.  27,  28.    Comp.  Matt.  iv.  18—22. 

8  Luke  xix.  5,  6.    Compare  also  the  example  of  Paul,  Gral.  i.  15,  16. 


96  EXPOSITION    OF    PSALM   CXIX. 

quickening  spirit  of  the  heart.  Guard  them  with  unceasing  watch- 
fulness. Nourish  them  with  beheving  prayer.  "  Exercise"  them 
''unto"  practical  " godliness."^  "(Quench  not  the  Spirit."^  Let  not 
the  spark  be  extinguished  by  opposition  of  the  world.  Let  it  not 
expire  for  want  of  the  fuel  of  grace.  Let  it  not  lie  dormant  or  in- 
active. "  Stir  up  the  gift  of  God  which  is  in  thee."^  Every  exer- 
cise, every  motion,  adds  grace  to  grace,  and  increases  its  vigor, 
health,  and  fruitfulness.  The  more  we  do,  the  more  we  find  we 
can  do.  The  withered  hand,  whenever  stretched  forth  in  obedience 
to  the  Saviour's  word,  and  in  dependence  on  his  grace,  will  never 
fail  of  a  supply  of  spiritual  strength.*  Every  successive  act  strength- 
ens the  disposition,  until  a  continued  succession  has  formed  a 
ready  and  active  habit  of  godliness.  Thus  the  Lord  works  in  set- 
ting us  to  work.  Therefore  think — determine — turn — "  make  haste, 
aiid  delay  not;  and  we  wish  you  God  speed ;"  "  we  bless  you  in  the 
name  of  the  Lord."^ 

Professor !  did  you  realize  eternity,  would  you  hover  as  you  do 
between  heaven  and  hell  ?  If  you  were  truly  ahve  and  awake,  no 
motion  would  be  swift  enough  for  your  desire  to  "  flee  from  the 
wrath" — to  "  flee  for  refuge  to  lay  hold  on  the  hope  set  before  you."^ 
If  ever  God  should  touch  your  heart,  to  feel  the  heavenly  sweetness 
of  communion  with  him,  will  there  be  no  regret  that  the  privilege 
was  not  sooner  sought  and  enjoyed  ?  Had  I  betaken  myself  earlier 
to  a  hearty  interest  in  the  ways  of  God,  how  much  more  knowl- 
edge, experience  and  comfort  should  I  have  attained !  how  much 
more  honor  should  I  have  brought  to  God !  how  much  more  profit 
to  my  fellow-sinners!  Remember — every  day  of  carnal  pleasure 
or  lukewarm  formality  is  a  day  lost  to  God — to  your  own  happi- 
ness— to  eternity. 

A  word  to  the  believer — Have  you  any  doubts  to  clear  up,  any 
peace  to  regain  in  the  ways  of  the  Lord  ?  "  Make  haste^^  to  set 
your  heart  to  the  work.  Make  haste  to  the  blood  of  atonement. 
Be  on  the  watch  to  "  hear  the  shepherd's  voice,"^  even  if  it  be  the 
voice  of  reproof.  Promptness  is  a  most  important  exercise  of  the 
habit  of  faith.  Delay  brings  guilt  to  the  conscience.  The  blessing 
of  conviction — the  comfortable  sense  of  acceptance — the  freedom  of 
the  Lord's  service  is  sacrificed  to  sloth  and  procrastination.  The 
work  that  is  hard  to-day  will  be  harder  still  to-morrow,  by  the  re- 
sistance of  this  day's  convictions.  A  greater  cost  of  self-denial,  a 
heavier  burden  of  sorrow  and  increasing  unfitness  for  the  service  of 
God,  will  be  the  issue  of  delay.  Be  continually,  therefore,  looking 
for  some  beam  of  light  to  descend,  and  some  influence  of  grace  to 
flow  in  upon  you  from  your  exalted  Head.  A  simple  and  vigorous 
faith  will  quickly  enliven  you  with  that  love,  delight,  rejoicing  in 
the  Lord,  readiness  to  work,  and  cheerfulness  to  sufler,  which  will 
once  again  make  the  ways  of  God  "  pleasantness  and  peace"  to 
your  soul. 

»  1  Tim.  iv.  7.  «  1  Thess.  v.  19.  »  2  Tim.  i.  6.  -»  Mark  iu.  5. 

»  Psalm  cxxix.  8.         «  Matt.  iii.  7.    Heb.  vi.  18.  "^  John  i.  27. 


VERSE  61.  9*7 

61.  The  bands  of  the  wicked  have  robbed  me  ;  but  I  have  not  forgotten  thy  law* 

Are  we  not  too  apt  to  cull  out  the  easy  work  of  the  Gospel,  and 
to  call  this  love  to  God  ?  Whereas  true  love  is  supreme,  and  ready 
to  be  at  some  loss,  and  to  part  with  near  and  dear  objects,  knowing 
that  he  "is  able  to  give  us  much  more  than"  our  love  for  him.* 
Our  resolution  to  keep  his  comTnajidnients  will  soon  be  put  to  the 
test.  Some  trial  to  the  flesh  will  prove  whether  we  flinch  from  the 
cross,  or  study  to  prepare  ourselves  for  it.  Few  of  us,  perhaps,  have 
literally  known  this  trial  of  David.^  But  the  lesson  to  be  learnt 
from  his  frame  of  mind  under  it,  is  of  great  importance  to  all  who 
profess  to  have  their  "  treasure  in  heaven."  It  teaches  us,  that  only 
exercised  faith  will  sustain  us  in  the  time  of  trouble.  This  faith 
will  enable  us  instantly  to  recollect  our  heavenly  portion,  and  to 
assure  our  interest  in  it,  in  a  remembrance  of  the  law  of  our  God. 
Had  David  ^^ forgotten  GocPs  law,^^  no  other  resource  of  comfort 
opened  before  him.  But  it  was  ready — substantiating  to  his  mind 
^'  the  things  that  were  not  seei\  and  eternal."^  Look  again  at  the 
Apostle's  deliberate  estimate  of  this  very  trial — not  only  bearing  his 
loss,  but  absolutely  forgetting  it  in  the  enjoyment  of  his  better  por- 
tion. "  Yea,  doubtless,  and  I  count  all  things  but  loss  for  the  ex- 
cellency of  the  knowledge  of  Christ  Jesus  my  Lord,  for  whom  I 
have  suffered  the  loss  of  all  things;  a7id  do  count  them  but  dung^ 
that  I  may  win  Christy^ 

The  temper  of  mind  under  such  trials  as  this  serves  indeed  most 
clearly  to  discover  the  real  bent  of  the  heart.  If  we  are  in  posses- 
sion of  a  spiritual  and  heavenly  portion,  we  shall  bear  to  be  ^'■robbed 
by  the  bands  of  the  wicked^''  and  yet,  "hold  fast  our  profession." 
David,  under  this  calamity,  "  encouraged  himself  in  the  Lord  his 
God."^  Job  under  the  same  visitation,  "  fell  down  upon  the  ground, 
and  worshipped."^  The  blessings  indeed  we  lose,  are  but  as  a 
feather  compared  with  the  blessings  which  we  retain.  The  Provi- 
dence of  God  is  abundant  support  for  his  children.  Their  pros- 
pects (not  to  speak  of  their  present  privileges)  eflfectually  secure  them 
from  ultimate  loss,  even  in  the  spoiling  of  their  worldly  all.^  Thus 
the  early  Christians  suffered  "  the  bands  of  the  wicked  to  rob  thern'^ 
— nay — they  took  joyfully  the  spoiling  of  their  goods ;  knowing  in 
themselves,  that  they  had  in  heaven  a  better  and  an  enduring 
snbstance^^  We  have  indeed  little  reason  to  be  frightened  from 
religion  by  the  anticipation  of  its  trials.  The  exchange  of  the 
world  for  God,  and  of  the  service  of  sin  for  the  ways  of  heaven, 
leaves  no  room  for  regret  in  life,  in  death,  or  in  eternity.  The 
Christian's  darkest  hour  is  ten  thousand  times  brighter  than  the 
brightest  day  of  the  ungodly.  The  hope  of  the  crown  will  enable 
us  to  bear  the  cross,  and  to  realize  its  sanctifying  support  as  a  mat- 
ter for  unbounded  praise. 

But  how  desolate  are  the  poor  votaries  of  the  world  in  the  hour 

I  2  Chron.  xxv.  9.    Comp.  Job  xlii.  10—12.  2  See  1  Sam.  xxx.  1—3. 

3  2  Cor.  iv.  18.     Heb.  xi.  1.  4  phil.  iii.  8.  s  i  Sam.  xxx.  6. 

»  Job  i.  13-  17,  20.  7  See  Mark  x.  29,  30.  »  Heb.  x.  34. 

7 


98  EXPOSITION    OF    PSALM    CXIX. 

of  trouble  !  Ignorant  of  the  all-sufficiency  of  the  refuge  of  the  Gos- 
pel ;  instead  of  being  driven  to  it  by  the  gracious  visitations  of  God, 
they  would  rather  retreat  into  any  hiding-place  of  their  own,  than 
direct  their  steps  backward  to  him.  Their  circumstances  of  distress 
are  most  intensely  aggravated  by  the  sullen  rebellion  of  the  heart, 
which  refuses  to  listen  to  those  breathings  of  the  Saviour's  love,  that 
would  guide  them  to  himself,  as  their  sure,  and  peaceful,  and  eternal 
rest  !^  Would  that  we  could  persuade  them  to  cast  their  souls  in 
penitence  and  faith  before  his  blessed  cross  I^  The  burden  of  sin, 
as  Bunyan's  pilgrim  found,  would  then  drop  from  their  backs.  And 
this  burden  once  removed — other  burdens  before  intolerable  would 
be  found  comparatively  light ;  nay — all  burdens  would  be  removed 
in  the  enjoyment  of  the  Christian  privilege  of  casting  all — sin — care 
— and  trouble — upon  Jesus.  Contrast  the  state  of  destitution  with- 
out him,  with  the  abundant  resources  of  the  people  of  God.  We 
have  a  double  heaven — a  heaven  on  earth,  and  a  heaven  above — 
one  in  present  sunshine — the  other  in  "the  city,  which  hath  no 
need  of  the  sun"^ — where  our  joys  will  be  immediate — unclouded — 
eternal.  Thus  our  portion  embraces  both  worlds.  Our  present  "joy 
no  man  taketh  from  us  ;"^  and  we  have  "  laid  up  treasure  in 
heaven,"  where  the  bands  of  the  wicked  can  "  never  break  through, 
nor  steal."^ 

CJiristian  !  Does  not  your  faith  realize  a  subsistence  of  things 
not  seen?  The  only  reality  in  the  apprehensions  of  the  world  are 
"  the  things  that  are  seen,  and  are  temporal."  Your  realities  are 
"  the  things  that  are  not  seen,  and  are  eternal."  Then  remem- 
ber— if  you  be  robbed  of  your  earthly  all,  your  treasure  is  beyond 
the  reach  of  harm.  You  can  still  say — "  I  have  all  and  abound."^ 
You  can  Uve  splendidly  upon  your  God,  though  all  is  beggary 
around  you.  You  confess  the  remembrance  of  the  law  of  your 
God  to  be  your  unfailing  stay — "  Unless  thy  law  had  been  my 
delight,  I  should  then  have  perished  in  my  affliction.''^'' 

62.  At  midnight  I  will  rise  to  give  thanks  unto  thee^  because  of  thy  righteous 

judgments. 

Another  exercise  of  sacred  pleasure  is  the  ways  of  the  Lord  ! 
His  portion  was  always  satisfying  to  this  holy  man,  and  he  was 
daily  feeding  upon  it  with  fresh  delight.  There  was  no  occasion 
for  the  painful  restrictions  and  mortifications  of  a  monastery  to 
oblige  him  to  self-denying  observances.  Much  less  was  there  any 
desire,  by  these  extraordinary  services,  to  work  out  a  righteousness 
of  his  own,  to  recommend  him  to  the  favor  of  God.  His  diligence 
in  this  heavenly  work  was  the  spontaneous  effusion  of  a  heart 
"filled  with  the  Spirit."^  Presenting  the  morning  and  evening 
service  "  seven  times  a  day,"^  was  not  enough  for  him ;  but  he 
must  "  rise  at  midnight,^''  to  continue  his  song  of  praise.  These 
hours  sometimes  had  been  spent  in  overwhelming  sorrow.^"     Now 

»  See  Matt.  xi.  28.  2  i  Peter  v.  7.  8  Rev.  xxi.  23.  <  John  xvi.  22. 

6  Matt.  vi.  20.  6  Phil,  iv,  18 ;  also  2  Cor.  vi.  10.  7  Veree  92. 

8  Eph.  V,  18.  »  See  verses  147,  148,  164.  "  See  Ps.  IxxviL  3, 4. 


VERSE  63.  99 

they  were  given  to  the  privileged  employment  of  praise.^  Indeed  it 
seems  to  have  been  his  frequent  custom  to  stir  up  his  gratitude  by 
a  midnight  review  of  the  Lord's  daily  manifestations  of  mercy.' 
A  most  exciting  example — especially  for  the  child  of  sorrow,  when 
"  wearisome  nights  are  appointed  to  him,"  and  he  "  is  full  of  toss- 
ings  to  and  fro  unto  the  dawning  of  the  day  !"'  Thus  "  let  the 
saints  be  joyful  in  glory;  let  them  sing  aloud  upon  their  beds."* 
We  observe  this  Christian  enjoyment  under  circumstances  of  out- 
ward trial.  When  "  at  midnight — their  feet  made  fast  in  the 
stocks — Paul  and  Silas  prayed,  and  sang  praises  to  God;"^  they 
gave  thanks^  because  of  his  righteous  judgments. 

We  often  complain  of  our  want  of  spirituality  in  the  Divine  life 
— how  much  our  body  hinders  the  ascent  of  the  soul  heavenwards 
— how  often  drowsiness  overcomes  our  evening  communion  with 
our  God  ;  the  "  weakness  of  the  flesh"  overpowering  the  "  wiUing- 
ness  of  the  Spirit."^  But  after  making  all  due  allowances  for  con- 
stitutional infirmity,  how  far  are  we  "  instant  in  season  and  out  of 
season"  in  the  "  mortification  of  the  flesh  ?"'  Do  we  earnestly  seek 
for  a  heart  delighting  in  heavenly  things  ?  The  more  the  flesh  is 
denied  for  the  service  of  God,  the  more  we  shall  be  elevated  for  the 
enjoyment,  and  realize  the  privilege  of  the  work ;  and  instead  of 
having  so  often  to  mourn  that  our  "  souls  cleave  unto  the  dust,"^ 
we  shall  "  mount  upwards  with  eagles'  wings,"^  and  even  now  by 
anticipation,  take  our  place  before  "  the  throne  of  God  and  the 
Lamb."  Such  is  the  active  influence  of  self-denial  in  exercising 
our  graces  and  promoting  our  comfort !  Oh  !  how  much  more  fer- 
vent would  be  our  prayers — how  much  more  fruitful  in  blessings — 
were  they  enlivened  with  more  abundant  delight  in  the  '  angelical 
work  of  praise.'^^  The  theme  is  always  before  us.  The  subject  of 
the  heavenly  song  should  constantly  engage  our  songs  on  earth — 
Jesus  and  his  love — the  worthiness  of  the  Lamb  that  was  slain — 
his  "  power,  and  riches,  and  wisdom,  and  strength,  and  honor,  and 
glory,  and  blessing."^^  Midnight  wakefulness  would  be  far  sweeter 
than  slumber  ;  yea,  night  itself  would  be  turned  into  day,  did  "  the 
judgments  of  GodJ''  as  manifested  in  the  glory  of  the  Saviour, 
thus  occupy  our  hearts.^^  Lord,  tune  my  heart  to  thy  praise,  and 
then  no  time  will  be  unseasonable  for  this  blessed  employment. 
Time  thus  redeemed  from  sleep  will  be  an  antepast  of  the  unwea- 
ried service  of  heaven.^^ 

63.  /  am,  a  companion  of  all  them,  that  fear  thee,  and  of  them  that  keep  thy 

precepts. 

Those  that  love  the  Lord's  service  naturally  associate  with 
kindred  spirits — with  those  that /ear  him,  and  keep  his  precepts.^* 
These  two  features  identify  the  same  character ;  as  cheerful  obedi- 
ence is  always  the  fruit  of  filial  fear.     These  then  are  the  Lord's 

J  Ps.  xlii.  8.     Comp.  Job  xxxv,  10.  2  lb.  cxxxix.  17,  18.  3  Job.  vii.  3,  4. 

*  Ps.  cxlix.  5.  5  Acts  xvi.  24,  25.  ^  Matt.  xxvi.  41.  '  1  Cor.  ix.  27. 

8  Verse  25.  9  Isaiah  xl.  31.  1°  Baxter.  "  Rev.  v.  12. 

w  See  lb,  xv.  3, 4.       13  ib.  iv.  8.  "  Compare  Psalm  ciii.  17,  18. 


100  EXPOSITION    OF    PSALM    CXIX. 

people ;  and  union  with  him  is  in  fact  union  with  them.  Some- 
times the  society  of  the  refined  and  intelligent  of  this  world  may  be 
more  congenial  to  our  natural  taste.  But  ought  there  not  be  a 
restraint  here?  Ought  not  the  Christian  to  say,  "  Surely  the  fear 
of  God  is  not  in  this  place  f^  and  "  should  I  love  them  that  hate  the 
Lord  ?"2  Let  those  of  us,  who  hve  in  close,  and  to  a  certain  degree 
necessary,  contact  with  the  world,  subject  their  hearts  to  an  even- 
ing scrutiny  on  this  subject.  '  Has  the  society  of  this  day  refreshed 
my  soul,  or  raised  my  heart  to  spiritual  things  ?  Has  it  promoted 
a  watchful  temper  ?  Or  has  it  not  rather  "  quenched  the  spirit"  of 
prayer  and  restrained  my  intercourse  with  God  V  To  meet  the 
Christian  in  ordinary  courtesy,  not  in  unity  of  hearty  is  a  sign  of  an 
unspiritual  walk  with  God.  Fellowship  with  God  is  "  walking  in 
the  light."  "  Fellowship  one  with  another"  is  the  natural  ilow. 
"  The  communion  of  saints"  is  the  fruit  and  effect  of  communion 
with  God. 3 

The  calls  of  duty,  or  the  leadings  of  providence,  may  indeed  un- 
avoidably connect  us  with  those,  who  "  have  no  fear  of  God  before 
their  eyes."  Nor  should  we  repel  them  from  religiously  affecting  a 
sullen  or  uncourteous*  habit.  But  such  men,  whatever  be  their 
attractions,  will  not  be  the  companions  of  our  choice.  Fellowship 
with  them,  is  to  "  remove  the  ancient  land-mark  f^  to  forget  the 
broad  line  of  separation  between  us  and  them ;  and  to  venture  into 
the  most  hazardous  atmosphere.  If  indeed  our  hearts  were  ascend- 
ing, Hke  a  flame  of  fire,  with  a  natural  motion  heavenwards,  and 
carrying  with  them  all  in  their  way,  the  choice  of  the  compariions 
of  our  pilgrimage  would  be  a  matter  of  little  importance.  But  so 
deadening  to  our  spirit  is  the  conversation  of  the  men  of  this  world, 
(however  commanding  their  talents,  or  interesting  their  topics,)  that 
even  if  we  have  been  just  before  enlivened  by  the  high  privilege  of 
communion  with  God,  the  free  and  self-indulgent  interchange  of 
their  society  will  benumb  our  spiritual  powers,  and  quickly  freeze 
them  again.  To  underrate  therefore  the  privileged  association 
with  ''Hhem  that  fear  God,^^  is  to  incur — not  only  a  most  awful 
responsibility  in  the  sight  of  God ;  but  also  a  most  serious  hazard 
to  our  own  souls. 

If  then  we  are  not  ashamed  to  confess  ourselves  Christians,  let 
us  not  shrink  from  walking  in  fellowship  with  Christians.  Even 
if  they  should  exhibit  some  repulsive  features  of  character,  they 
bear  the  image  of  Him,  whom  we  profess  to  love  inexpressibly  and 
incomparably  above  all.  They  will  be  our  co?npa7iiotis  in  an  eter- 
nal home :  they  ought  therefore  to  be  our  brothers  now.  How 
sweet,  and  holy,  and  heavenly  is  this  near  relation  to  them  in  our 
common  Lord  !  Shall  we  not  readily  consent  to  his  judgment,  who 
pronounced  "the  righteous  to  be  more  excellent  than  his  neigh- 
bor 7"6  u  ii-Qn  sharpeneth  iron."^  If  then  "  the  iron  be  blunt,"  this 
will  be  one  of  the  best  means  of  "  whetting  the  edge."«     The  most 

»  Gksn.  XX.  11.         8  2  Chron.  xix.  2.         «  See  1  John  i.  3—7.         *  See  1  Pet.  iii.  6. 
•  Prov.  ixU.  28.      »  lb.  xu.  26.  i  lb.  ixvu.  17.  8  See  Eccl.  x.  10. 


VERSE   G4.  101 

established  servants  of  God  gladly  acknowledge  the  sensible  refresh- 
ment of  this  union  of  heart.^  It  is  marked  in  the  word  of  God,  as 
the  channel  of  the  communication  of  heavenly  wisdom^ — as  a  fea- 
ture in  the  character  of  the  citizens  of  Zion^ — and  as  that  disposition, 
which  is  distinguished  with  manifest  tokens  of  the  Saviour's  pres- 
ence ;^  and  which  the  great  day  will  crown  with  the  special  seal  of 
his  remembrance.  "  They  that  feared  the  Lord  spake  often  one 
to  another  ;  and  the  Lord  hearkened  and  heard^^  it ;  "  and  a  book 
of  remembrance  was  written  l)efore  him  for  them  that  feared  the 
Lord,  and  that  thought  upon  his  name.  And  they  shall  he  mine, 
saith  the  Lord  of  Hosts,  in  that  day,  when  I  make  up  my  jewels."^ 

64.   The  earlhi  O  Lord,  is  full  of  thy  mefcy ;  teach  me  thy  statutes. 

What  full  provision  is  made  for  man's  happiness !  The  first 
creation  was  full  of  mercy.  God  knew  that  he  had  created  a 
being  full  of  want.  Every  faculty  wanted  some  suitable  object,  as 
the  source  of  enjoym  nt  in  the  gratification — of  suflfering  in  the 
denial ;  and  now  has  he  charged  himself  with  making  provision 
for  them  all — so  perfect,  that  no  w^ant  is  left  unprovided  for. 

But  what  a  picture  does  the  earth  now  present  on  every  side — a 
world  of  rebels  !  yet  a  world  "/i<//  of  the  mercy  of  the  Lord !"  "O 
Lord,  how  manifold  are  thy  w^orks !  in  wisdom  has  thou  made 
them  all.  The  earth  is  full  of  thy  riches.  The  eyes  of  all  wait 
upon  thee,  and  thou  givest  them  their  meat  in  due  season.  Thou 
openest  thine  hand,  and  satisfiest  the  desire  of  every  living  thing."' 
And  how  does  the  contemplation  of  the  Lord's  '-^mercy''^  in  provi- 
dence encourage  our  faith,  in  the  expectancy  of  spiritual  privileges ! 
"  O  Lord  !  thou  preservest  man  and  beast.  How  excellent  is  thy 
loving-kindness,  O  God  !  therefore  the  children  of  men  put  their 
trust  under  the  shadow  of  thy  wing.  They  shall  be  abundantly 
satisfied  with  the  fatness  of  thy  house ;  and  thou  shalt  make  them 
drink  of  the  river  of  thy  pleasures."^  '  As  thou  dost  largely  bestow 
thy  blessings  upon  all  creatures  according  to  their  nature  and  con- 
dition, so  I  do  desire  the  spiritual  blessings  of  the  lively  light  of  thy 
law  and  word,  which  are  fitting  and  convenient  for  the  being  and 
happiness  of  my  soul.'^  As  an  ignorant  sinner,  "  what  I  see  not, 
teach  thou  me."^  "  Teach  me  thy  statutes^''  that  which  thou  hast 
appointed,  as  the  way  of  duty  and  the  path  to  glory — that  path 
which  I  am  utterly  unable  to  discover,  or  when  discovered,  to  walk 
in,  without  the  help  of  thy  grace.     And  indeed  the  hearts  of  his 

1  Comp,  1  Sam.  xxiii.  16,  Psalm  xvi.  3.  Acts  xxviii,  15.  Rom.  i.  11,  12.  2  Cor. 
vii.  6,  7.  2  Prov.  xiii.  20. 

3  Psalm  XV.  1,  4.     Comp.  Psalm  xvi.  3,  and  especially  1  John  iii.  14. 

4  Luke  xxiv.  15,  32.  5  Mai.  iii.  16,  17.  "  psalm  civ,  24;  cxlv.  15,  16. 

7  lb.  xxxvi.  6—8. 

8  Diodati.  "It  is  worthy  of  especial  notice,  how  often,  and  in  what  varied  conniic- 
tions,  David  in  this  Psalm  prays  to  be  taught  the  statutes  of  God,  though  he  seems  to 
have  been  more  intimately  acquainted  with  the  sacred  oracles,  as  then  extant,  than  almost 
any  other  man ;  but  he  knew  that  Divine  teaching  alone  could  enable  him  rightly  to 
understand  the  Scriptures,  and  to  apply  general  rules  to  all  the  variety  of  particular 
cases,  which  occurred  in  the  course  of  his  life." — Scott. 

9  Job  xxxiv.  32. 


102  EXPOSITION    OF    PSALM    CXIX. 

people  are  the  vessels,  into  which  the  Lord  is  continually  pouring" 
more  and  more  of  himself,  until  they  shall  "  be  filled  with  all  the 
fulness  of  God."^  Every  good,  according  to  its  character  and  de- 
gree, is  diffusive.  And  thus  the  goodness  or  mercy  of  God  per- 
vades his  whole  universe — natural — plentiful — free — communica- 
tive.2 

Yet  none  but  a  believer  will  understand  how  to  use  the  plea 
which  is  here  employed.  The  mercy  that  he  sees  on  every  side,  is 
to  him  a  pledge  and  earnest  of  that  m>ercy^  which  his  soul  needs 
within.  The  world  indeed  in  its  present  falling  state,  when 
seen  through  the  medium  of  pride  and  discontent,  exhibits  a  pic- 
ture of  misery,  not  of  mercy  ;  and  only  ministers  occasion  for  com- 
plaint against  the  Creator.  But  the  believer — feeling  the  infinite 
and  eternal  desert  of  sin — cannot  but  know  that  the  lowest  exer- 
cise of  goodness  in  God  is  an  act  of  free  undeserved  mercy.  No 
wonder  then  that  he  sees  mercy  in  everything — in  every  part  of 
the  universe  of  God — a  world  ^^full  of  m^ercy.^^  The  very  food  we 
eat,  our  raiment,  our  habitations,  the  contrivances  for  our  comfort, 
are  not  mere  displays  of  goodness,  but  manifestations  of  mercy. 
Having  forfeited  all  claim  upon  the  smallest  consideration  of  God, 
there  could  have  been  no  just  ground  of  complaint,  had  all  these 
blessings  been  made  occasions  of  suffering,  instead  of  comfort  and 
indulgence. 

Indeed  is  it  not  a  marvel,  that  when  man — full  of  mercy — is 
lifting  up  his  hand  against  his  God — employing  against  him  all 
the  faculties  which  his  m,ercy  gave  and  has  preserved — that  God 
should  be  so  seldom  provoked  to  strike  by  their  aggravated  provo- 
cations ?  What  multitude — what  weight — what  variety  of  mercy 
doth  he  still  shower  upon  us  !  Even  our  hair — though  seemingly 
so  unimportant — the  seat  of  loathsome,  defiling,  and  even  mortal 
disease,  is  the  object  of  his  special  care.^  All  the  limbs  of  the  body 
— all  the  faculties  of  the  mind — all  the  affections  of  the  heart — all 
the  powers  of  the  will :  keeping  us  in  health — capable  of  acting  for 
our  own  happiness — how  does  he  restrain  them  from  those  exer- 
cises or  movements  which  might  be  fatal  to  our  happiness! 

And  then  the  question  naturally  recurs — and  to  a  spiritual  mind 
will  never  weary  by  its  recurrence — Whence  flows  all  this  mercy  ? 
Oh  !  it  is  delightful  indeed  to  answer  such  an  inquiry — delightful 
to  contemplate  him,  "  in  whom"  we  are  not  only  "  blessed  with  all 
spiritual  blessings  ;"*  but  who  is  also  the  medium,  through  which 
our  temperal  comforts  are  conveyed  to  us.  How  sweet  to  eye  these 
mercies,  as  bought  with  the  most  precious  blood  that  ever  was 
known  in  the  world,  and  to  mark  the  print  of  the  nails  of  our  cru- 
cified friend  stamped  upon  the  least  of  them  !  We  allow  it  to  add 
a  relish  to  our  enjoyments,  that  we  can  consider  them  as  provided 
by  some  beloved  friend  ;  and  should  not  our  mercies  be  doubly 
sweet  in  the  remembrance  of  that  munificent  Friend,  who  pur- 

»  Eph.  iiL  19.  «  Verse  68.  •  Matt  x.  30.  *  Eph.  i.  3. 


VERSE  65.  108 

chased  them  for  us  so  dearly ;  who  bestows  them  upon  us  so  richly ; 
yea,  who  gives  himself  with  them  all  ? 

Have  we  heard  of  this  mercy  of  God  7  And  do  we  feel  the  need 
of  it  for  ourselves — for  every  moment  ?  Then  let  us  apply  to  the 
throne  of  grace  in  the  free  and  open  way  of  acceptance  and  access. 
Let  us  go  to  the  King  (as  Benhadad's  servants  to  the  King  of  Is- 
rael) in  the  spirit  of  self-condemnation  and  faith.  Our  acceptance 
does  not  depend  (as  in  the  case  referred  to)  upon  a  "  peradventure  ;" 
but  it  rests  upon  the  sure  word  of  promise,  "  Him  that  cometh  to 
me,  I  will  ill  no  wise  cast  outP'^ 


PART    IX. 

65.  Thou  hast  dealt  well  imth  thy  servant^  O  Lord^  according  unto  thy  word. 

There  is  a  time  for  all  things  in  the  believer's  experience — for 
confession,  prayer,  praise.  This  Psalm  mostly  expresses  the  pro- 
fessions and  prayers  of  the  man  of  God — yet  mingled  with  thank- 
ful acknowledgment  of  mercy.  He  had  prayed,  "  Deal  bountifully 
with  thy  servantP^  Perhaps  here  is  the  acknowledgment  of  the 
answer  to  his  prayer,  "  Thou  hast  dealt  well  with  thy  servant^  O 
Lord^  according  unto  thy  wordJ^  And  who  among  us  has  not 
daily  reason  to  make  the  same  acknowledgment  7  Even  in  those 
trials,  when  we  have  indulged  hard  thoughts  of  God,  a  clearer 
view  of  his  judgments,  and  a  more  simple  dependence  upon  his 
faithfulness  and  loye,  will  rebuke  our  impatience  and  unbelief,  and 
encourage  our  trust.^  Subsequent  experience  altered  Jacob's  hasty 
view  of  the  Lord's  dealings  with  him.  In  a  moment  of  peevish- 
ness, the  recollection  of  the  supposed  death  of  a  beloved  son,  and 
the  threatened  bereavement  of  another,  tempted  him  to  say,  "  All 
these  things  are  against  we."^  At  a  brighter  period  of  his  day, 
when  clouds  were  beginning  to  disperse,  we  hear  that  "  the  spirit 
of  Jacob  revived.  And  Jacob  said,  It  is  enough;  Joseph  my  son 
is  yet  alive,  I  will  go  and  see  him  before  I  die.""  And  when  his 
evening  sun  was  going  down  almost  without  a  cloud,  in  the  believ- 
ing act  of  "blessing   the  sons  of"  his  beloved  "Joseph,"'  how 

I  Comp.  1  Kings  xx.  31.      ^  2  John  vi.  37.  3  Verse  17. 

*  "  If  all  the  sad  losses,  trials,  sicknesses,  infirmities,  griefe,  heaviness,  and  incon- 
stancy of  the  creature  be  expounded  to  be,  as  I  am  sure  they  are,  the  rods  of  the  jealousy 
of  a  Father  in  heaven,  contending  with  all  your  lovers  on  earth,  though  there  were 
millions  of  them,  for  your  love,  to  fetch  it  home  to  heaven,  single,  unmixed,  you  will 
forgive  (if  we  may  use  that  word)  every  rod  of  God,  and  '  let  not  the  sun  go  down  upon 
your  wrath '  against  any  messenger  of  your  afflicting  and  correcting  Father." — Ruther- 
ford's  Letters. 

5  Gen.  xlii.  36.  «  lb.  xlv.  27,  28.  7  Heb.  xi.  21. 


104  EXPOSITION    OF    PSALM    CXIX. 

clearly  does  he  retract  the  language  of  his  former  sinful  impatience  ! 
■ — "God  before  whom  my  fathers,  Abraham  and  Isaac,  did  walk — 
the  God  which  fed  me  all  my  life  long  unto  this  day — the  Angel 
which  redeemed  me  from  all  evil,  bless  the  lads/'*  This  surely 
was  in  the  true  spirit  of  the  acknowledgment.  Thou  hast  dedlt 
well  with  thy  servant,  O  Lord,  according  to  thy  word. 

And  how  is  it  that  any  of  us  have  ever  harbored  a  suspicion  of 
unbelief?  Has  God  in  any  one  instance  falsified  his  promise? 
Has  "  the  vision"  failed  to  come  at  the  end  ?  Has  it  ever  "  lied  V^ 
Has  he  not  "  confirmed  his  promise  by  an  oath,"  "  that  we  might 
have  two  immutable  things"  as  the  ground  of  "5^ro?i^  consola- 
tion ?"3  Any  degree  less  than  the  full  credit  that  he  deserves,  is 
admitting  the  false  principle,  that  God  is  a  man  that  he  should  lie, 
and  the  son  of  a  man  that  he  should  repent.  It  weakens  the  whole 
spiritual  frame,  shakes  our  grasp  of  the  promise,  destroys  our  pres- 
ent comfort,  and  brings  foreboding  apprehensions  of  the  future. 
Whereas,  if  we  have  faith  and  patience  to  wait, — "  in  the  mount 
the  Lord  shall  be  seen."^  "  All  things"  may  seem  to  be  "  against 
us,"  while  at  the  very  moment  under  the  wonder-working  hand  of 
God,  they  are  "w^orking  together  for  our  good.''^  When  therefore 
we  "  are  in  heaviness  through  manifold  temptations,"  and  we  dis- 
cover a  "needs  be"  for  it  all,  and  "the  trial  of  faith  is  found  unto 
praise  and  honor  and  glory"^ — when  we  are  thus  reaping  the  fruit- 
ful discipline  of  our  Father's  school,'  must  we  not  put  a  fresh  seal 
to  our  testimony,  "  Thou  hast  dealt  well  with  thy  servant,  O 
Lord  ?"  But  why  should  we  delay  our  acknowledgment  till  we 
come  out  of  our  trial?  Ought  we  not  to  give  it  even  in  the  midst 
of  our  "  heaviness  V'^  Faith  has  enabled  many,  and  would  enable 
us,  to  "glorify  God  in  the  fires  ;"5  to  "trust"  him,  evftn  when 
"walking  in  darkness,  and  having  no  light ;"i°  and,  even  while 
smarting  under  his  chastening  rod,  to  acknowledge,  that  he  '•^  has 
dealt  well  with  us." 

But  if  I  doubt  the  reasonableness  of  this  acknowledgment,  then 
let  me,  while  suffering  under  trial,  endeavor  to  take  up  different 
language.  'Lord,  thou  hast  dealt  ill  with  thy  servant;  thou  hast 
not  kept  thy  word.'  If  in  a  moment  of  unbelief  my  impatient 
heart,  like  Jacob's,  could  harbor  such  a  dishonorable  suspicion,  my 
conscience  would  soon  smile  me  with  conviction — '  What !  shall  I, 
who  am  "called  out  of  darkness  into  marvellous  light" — shall  I, 
who  am  rescued  from  slavery  and  death,  and  brought  into  a  glo- 
rious state  of  liberty  and  life,  complain  ?  Shall  I,  who  have  been 
redeemed  at  so  great  a  price,  and  who  have  a  right  to  "all  the 
promises  of  God  in  Christ  Jesus,""  and  who  am  now  an  "  heir  of 
God,  and  joint  heir  with  Christ'"* — murmur  at  my  Father's  will  ? 

»  Gen.  xlviii.  15,  16.  2Hab.  ii.  3.  3  Hcb.  vi.  17,  18. 

*  Gen.  xxii.  14,    See  Scott  in  loco.  ^  Rom.  viii,  28. 

«  1  Peter  i.  6,  7.  7  Heb.  xu.  11. 

8  Verses  71,  75.     "In  everything  (therefore  including  affliction)  by  prayer  and  suppli- 
cation, tdth  thanksgiving"  &c,     Phil,  iv,  6.     Compare  also  1  Thess.  v.  18. 
•  Isaiah  xxiv.  15.  i"  lb.  1.  10.  "  2  Cor.  i.  20.  w  Rom.  viii.  17. 


VERSE  66.  105 

Alas,  that  my  heart  should  prove  so  foolish,  so  weak,  so  un^ateful! 
Lord !  I  would  acknowledge  with  thankfulness,  and  yet  with  humil- 
iation, "  Thou  hast  dealt  well  with  thy  servant,  according  to  thy 
word.^"*  But  how  sinfully  do  we  neglect  these  honorable  and  cheer- 
ing acknowledgments  !  Were  we  habitually  to  mark  them  for  fu- 
ture remembrance,  we  should  be  surprised  to  see  how  their  num- 
bers would  multiply.  "  If  we  should  count  them,  they  are  more  in 
number  than  the  sand."^  And  truly  such  recollections — enhancing 
every  common,  as  well  as  every  special  mercy — would  come  up  as  a 
sweet  savor  to  God  "by  Christ  Jesus."*  '-Bless  the  Lord,  O  my 
soul,  and  all  that  is  within  me  bless  his  holy  name  ;  and  forget  not 
all  his  benefits."^ 

66.   Teach  me  good  judgment  and  knowledge ;  for  I  have  believed  thy  com- 
mandments. 

If  the  perception  of  the  Lord's  merciful  dealings  with  my  soul 
is  obscure — Teach  me  good  judgm,ent  and  knowledge.  Give  me 
a  clear  and  enlarged  apprehension,  that  I  may  be  ready  with  my 
acknowledgment — All  the  paths  of  the  Lord  are  mercy  and  truth.'^ 
Or  even  with  an  enlightened  assurance  of  his  wise  and  faithful 
dispensations,  still  would  I  urge  this  petition  before  him,  as  needful 
for  every  step  of  my  path.  Indeed  this  prayer  illustrates  the  sim- 
plicity and  intelligence  of  Christian  faith — always  desiring,  asking, 
and  expecting  the  most  suitable  blessings.  For  what  blessings  can 
be  more  suitable  to  an  ignorant  sinner,  than  good  judgm,ent  and 
knoioledge:  ^^  knowledge"  of  ourselves,  of  our  Saviour,  of  the  way 
of  obedience — and  ^''  good  judg?nent,^^  to  apply  this  knowledge  to 
some  valuable  end  ?  These  two  parts  of  our  intellectual  furniture 
have  a  most  important  connection  and  dependence  upon  each  other. 
^^  Knowledge'^  is  the  speculative  perception  of  general  truth.  ^^Judg- 
me?it'^  is  the  practical  application  of  it  to  the  heart  and  conduct.  No 
school,  but  the  school  of  Christ,  no  teaching,  but  the  teaching  of  the 
Spirit — can  ever  give  this  ^^ good  judgme?it  and  knowledge.''^  Sol- 
omon asks  it  for  himself^ — Paul  for  his  people.^  Both  direct  us  to 
God  as  the  sole  fountain  and  author.^ 

We  cannot  fail  of  observing  a  very  common  defect  in  Christians — 
warm  affections  connected  with  a  bUnd  or  loose  judgment.  Hence 
too  often  a  lightness  in  rehgion,  equally  unsteady  in  profession  and 

»  Psalm  cxxxix.  18.  2  Heb.  xiii.  15.  3  Psalm  ciii.  1,  2. 

*■  11).  XXV.  10.  5  1  Kings  iii.  9.  «  Phil.  i.  9,  10.     Col.  i.  9. 

7  Prov.  ii.  6.  1  Cor.  i.  5.  2  Tim.  i.  7.  It  is  recorded  of  one  of  the  Reformers,  that, 
"when  he  had  well  acquitted  himself  in  a  public  disputation,  a  friend  begjTctl  to  see  the 
notes,  which  he  had  been  observed  to  write,  supposing  that  he  had  taken  down  the  argu- 
ments of  his  opponents,  and  sketched  the  substance  of  his  own  reply.  Greatly  was  he 
surprised  to  find  that  they  consisted  simply  of  these  ejaculatory  petitions — "  More  light, 
Lord, — more  Ught,  -more  Ught!"  How  fully  was  the  true  spirit  of  prayer  compressed 
in  these  short  aspirations !  Could  they  fail  of  success  1  "  If  any  of  you  lack  wisdom, 
let  him  ask  of  God,  that  giveth  to  all  men  liberally,  and  upbraideth  not ;  and  it  shall  be 
given  him."  James  1.  5.  Greenham,  being  asked  his  judgment  of  some  important  mat- 
ters, answered :  "  Sir,  neither  am  I  able  to  speak,  nor  you  to  hear ;  for  we  have  not 
prayed.  I  may  indeed  talk,  and  you  may  answer,  as  natural  men ;  but  we  are  not  now 
prepared  to  confer  as  children  of  God."     Works,  p.  19. 


106  EXPOSITION    OF    PSALM    CXIX. 

in  practice — easily  satisfied  with  a  narrow  compass  in  the  vast  field 
of  Scripture,  instead  of  grasping  a  full  survey  of  those  truths,  which 
are  so  intimately  connected  with  our  Christian  establishment  and 
privilege.  Much  perplexing  doubt,  discouragement,  and  fear ;  much 
mistaken  apprehension  of  important  truth,  much  coldness  and  back- 
sliding of  heart  and  conduct,  arises  from  the  want  of  an  accurate 
and  full  apprehension  of  the  scriptural  system. 

This  prayer  has  a  special  application  to  the  tender  and  sensitive 
child  of  God.  The  disease  of  his  constitution  is  too  often  a  scrupu- 
lous conscience — one  of  the  most  active  and  successful  enemies  to 
his  settled  peace  and  quietness. '  The  faculty  of  conscience  par- 
takes with  every  other  power  of  man  of  the  injury  of  the  fall ;  and 
therefore,  with  all  its  intelligence,  honesty,  and  power,  is  liable  to 
misconception.  Like  a  defect  of  vision,  it  often  displaces  objects : 
and,  in  apparently  conflicting  duties,  that  which  touches  the  feel- 
ing, or  accords  with  the  temper,  is  preferred  to  one,  which  though 
more  remotely  viewed,  really  possessed  a  higher  claim.  Thus  it 
pronounces  its  verdict  from  the  predominance  of  feeling,  rather  than 
from  the  exercise  of  judgment — more  from  an  indistinct  perception 
of  the  subject  presented  to  the  mind,  than  from  a  simple  immediate 
reference  "  to  the  law  and  testimony."  Again — matters  of  trivial 
moment  are  often  insisted  upon,  to  the  neglect  of  important  princi- 
ples.2  External  points  of  offence  are  more  considered,  than  the  ha- 
bitual mortification  of  the  inward  principle.  Conformity  to  the 
world  in  dress  and  appearance  is  more  strongly  censured  than  the 
general  spirit  of  worldliness  in  the  temper  and  conduct  of  outward 
non-co7if or  mists ;  while  the  spirit  of  separation  from  the  world 
{which  may  exist  in  a  somewhat  ivider  range  of  Christian  liber- 
ti/,  than  the  narroio  perception  of  som,e  professors  has  conceived^^) 
is  totally  disregarded.  Thus  are  non-essentials  confounded  with 
fundamentals — things  indifferent  with  things  unlawful,  from  a  nar- 
row misconception  of  what  is  directly  forbidden  and  allowed.''  Con- 
science, therefore,  must  not  be  trusted  without  the  light  of  the  word 
of  God  ;  and  most  important  is  the  prayer,  "  Teach  me  good  judg- 
ment a?id  knowledge^'' 

The  exercises  of  this  state  of  feeling  are  both  endless  and  cause- 
less. In  the  well-intended  endeavor  to  guard  against  a  devious 
track,  the  mind  is  constantly  harassed  with  an  over-anxious  in- 
quiry, whether  the  right  path  is  accurately  discovered ;  and  thus  at 
once  the  pleasure  and  the  progress  of  the  journey  are  materially 

1  "  Scruple,"  as  Bishop  Taylor  justly  observes,  "  is  a  little  stone  in  the  foot.  If  you 
set  it  on  the  ground,  it  hurts  you.  If  you  hold  it  up,  you  cannot  go  forward.  It  is  a 
trouble,  when  trouble  is  over ;  a  doubt,  when  doubts  are  resolved  ;  a  little  party  behind 
the  hedge  when  the  main  army  is  broken  and  cleared ;  and  when  conscience  is  in- 
structed in  its  way,  and  girt  for  action,  a  light  trifling  reason,  or  an  absurd  fear,  hinders  it 
from  beginning  the  journey,  or  proceeding  in  the  way,  or  resting  at  the  journey's  end." 
Duct.  Dubitant.  Book  i.  chap.  vi.  See  Calvin's  lively  description  of  scrupulosity  in 
Scott's  Analysis  of  his  Institutes.— Continuation  of  Milner,  iii.  563. 

a  Col.  ii.  18.  s  See  1  Cor.  viii.  4,  7. 

*  "  Measuring  actions  by  atoms  is  the  way,  not  to  govern,  but  to  disorder,  conscience.' 
—Bishop  Taylor,  ut  supra. 


r 


VERSE  66.  107 

hindered.  The  influence,  therefore,  of  this  morbid  sensibility  is 
strenuously  to  be  resisted.  It  renders  the  strait  way  more  strait. 
It  retards  the  work  of  grace  in  the  soul.  It  is  usually  connected 
with  self-righteousness.  It  savors  of,  and  tends  to  produce,  hard 
thoughts  of  God.  It  damps  our  cheerfulness  in  his  service,  and  un- 
fits us  for  the  duty  of  the  present  moment.  What,  however,  is 
more  than  all  to  be  deprecated,  is,  that  it  multiplies  sin  ;  or,  to  speak 
more  clearly,  it  superinduces  another  species  of  sin,  besides  the  ac- 
tual transgression  of  the  law  of  God.  For  opposition  to  the  dictates 
of  conscience  in  any  particular  is  sin,  even  though  the  act  itself 
may  be  allowed  by  the  law  of  God.  We  may,  therefore,  sin  in  the 
act  of  doing  good,  or  in  obedience  to  the  liberty  and  enjoyment  of 
the  Gospel,  as  well  as  in  the  allowed  transgression  of  the  law.  In- 
deed, under  the  bondage  of  scrupulous  conscience,  we  seem  to  be 
entangled  in  the  sad  necessity  of  sinning.  The  dictates  of  con- 
science, eveii  when  grounded  upon  misconception,  are  authorita- 
tive} Listening  to  its  suggestions  may  be  sinning  against  the  lib- 
erty, wherewith  Christ  has  made  us  "  free,"  and  in  which  we  are 
commanded  to  "  stand  fast.'"*  No  human  authority  can  free  from 
its  bonds.  Resistance  to  its  voice  is  disobedience  to  God's  vice- 
gerent, and  therefore,  in  a  qualified  sense  at  least,  disobedience  to 
God  himself  And  thus  it  is  sin,  even  when  that  which  conscience 
condemns  may  be  innocent.^ 

The  evil  of  a  scrupulous  conscience  may  often  be  traced  to  a 
diseased  temperament  of  body,  to  a  naturally  weak  or  perverted  un- 
derstanding, to  the  unfavorable  influence  of  early  prejudice — to  a 
want  of  simple  exercise  of  faith,  or  perception  of  the  matters  of 
faith.  In  these  cases  faith  may  be  sincere,  though  weak ;  and  the 
sin,  such  as  it  is,  is  a  sin  of  infirmity,  calling  for  our  pity,  forbear- 
ance, prayer,  and  help.  In  many  instances,  however,  wilful  igno- 
rance, false  shame  that  will  not  inquire,  or  a  pertinacious  adherence 
to  deep-rooted  opinion  is  the  source  of  the  disease.  Now  such  persons 
must  be  roused,  even  at  the  hazard  of  wounding  the  conscience  of 
the  more  tenderly  scrupulous.  But  as  the  one  class  decidedly  sin, 
and  the  other  too  frequently  indulge  their  infirmity,  the  excitement 
will  probably  be  ultimately  useful  to  both.  Both  need  to  have  the 
conscience  enlightened;  and  to  obtain  "a  right  judgment  in  all 
things" — by  a  more  diligent  "  search  in  the  Scriptures" — by  "  seek- 
ing the  law  at  the  mouth  of  the  priest''^ — and,  above  all,  by  earnest 
prayer  with  the  Psalmist — "  Teach  me  good  judgment  and  knowU 
edgeP  Thus  they  will  discern  between  what  is  imperative,  and 
what  is  indifferent:  what  is  lawful,  and  what  is  expedient.     If 

1  See  Rom.  xiv.  14.  "To  him  that  esteemeih  anything  to  be  unclean,  (though  clean  by 
the  express  appointment  of  God,  Acts  x.  9—15,  1  Tim.  iv.  3—5,  and  only  "unclean" 
therefore  by  the  misconception  of  conscience,)  to  him  it  is  unclean," — i.  e.,  he  must  not  touch 
it  upon  the  ground  of  conscience,  though  the  Gospel  allowed  the  use  of  it,  and  it  was  an 
infringement  of  Christian  liberty  to  abstain  from  it.  Thus  did  his  ignorance  make  to 
himself  an  occasion  of  sin. 

2  Gal.  V.  1,  with  iv.  9,  10.  3  Compare  Rom.  xiv.  20—23. 
4  Mai.  ii.  7.    See  the  example  of  the  primitive  church,  Acts  xv,  1,  2. 


108  EXPOSITION    OP   PSALM   CXIX. 

"whatsoever  is  not  of  faith  is  sin,"  then  the  only  prospect  of  the 
removal  of  the  doubt  will  be  increase  of  faith — that  is,  a  more  full 
persuasion  of  the  Divine  warrant  and  instruction.^  "  Howbeit  there 
is  not  in  every  one  this  knowledge  ;"2  yet  the  exhortation  speaks 
alike  to  all — "  Grow  in  grace,  and  in  the  knowledge  of  our  Lord 
and  Saviour  Jesus  Christ."^  Indeed  the  most  favorable  symptoms  of 
scrupulosity  (except  where  the  disease  originates  in  external  causes) 
partake  of  the  guilt  of  wilful  ignorance ;  because  none  can  be  said 
sincerely  to  ask  for  ^'- good  judgment  and  knmcledge^''  who  do  not 
diligently  improve  all  means  of  obtaining  it.  If,  therefore,  the  scru- 
pulous shrink  from  honestly  seeking  the  resolution  of  their  difficul- 
ties in  private  conferences  (where  they  are  to  be  had)  with  ministers 
or  experienced  Christians,  so  far  they  must  be  considered  as  wil- 
fully ignorant.  We  would  indeed  "  receive  them,"  "  bear  with  their 
infirmities,"*  and  encourage  them  to  expect  relief  from  their  hard 
bondage  in  the  way  of  increasing  diligence,  humility,  and  prayer. 
While  their  minds  are  in  doubt  concerning  the  path  of  duty,  their 
actions  must  be  imperfect  and  unsatisfactory.  Let  them,  there- 
fore, wait,  inquire,  and  pray,  until  their  way  be  made  plain.  This 
done,  let  them  act  according  to  their  conscience,  allowing  nothing 
that  it  condemns,  neglecting  nothing  which  it  requires.  The  re- 
sponsibihty  of  error  (should  error  be  eventually  detected)  will  not 
be — the  too  implicit  following  of  the  guidance  of  conscience — but 
the  want  of  due  care  and  diligence  for  its  more  clear  illumination. 
Generally,  however,  the  rule  will  apply — "If  thine  eye  be  single, 
thy  whole  body  shall  be  full  of  light."^ 

But,  besides  the  scnipidous  conscience,  the  imperfectly  eidight- 
ened  conscience  presents  a  case  equally  to  be  deprecated.  Often 
does  it  charge  to  a  sinful  source  those  incessant  variations  of  feel- 
ing, which  originate  in  bodily  indisposition,  or  accidental  influence 
of  temptation.  Sins  of  infirmity  are  confounded  with  sins  of  indul- 
gence ;  occasional  with  habitual  transgressions  of  duty.  Only  a 
part  of  the  character  is  brought  under  cognizance  ;  and  while  short 
comings  or  surprisals  are  justly  condemned  ;  yet  the  exercise  of 
contrition,  faith,  love,  and  watchfulness,  is  passed  by  unnoticed. 
Thus  the  Gospel  becomes  the  very  reverse  of  the  appointment  of 
its  gracious  Author.^  It  brings  ashes  for  beauty,  mourning  for  the 
oil  of  joy,  and  the  spirit  of  heaviness  for  the  garment  of  praise.  If 
this  evil  is  "  not  a  sin  unto  death,"  it  is  "  a  sore  evil  under  the  sun," 
which  may  often  give  occasion  for  the  prayer — "  Teach  me  good 
judgment  and  knowledge  f  that,  in  the  simplicity  of  fiiith,  I  may 
be  blessed  with  a  tender  conscience,  and  be  delivered  from  the 
bondage  of  a  scrupulous,  and  from  the  perplexity  of  an  unenliglit- 

1  Rom.  XIV.  5.  «  1  Cor.  viii,  7.  ^  2  Peter  iii.  18.  <  Rom.  xiv.  1 ;  xv.  1. 

*  Matt.  vi.  22,  Compare  Prov.  xxiv.  5.  For  a  similar  view  of  this  case,  sec  Baxter's 
Christian  Directory,  Book.  i.  chap.  iii.  The  sacrifices  appointed  for  sins  of  ignorance 
under  the  law,  (Lev.  iv.,)  mark  God's  sense  of  this  case;  while  the  frequent  breaches 
of  Christian  unity  and  forbearance  arising  from  it  may  well  justify  this  extended  consid- 
eration of  it. 

6  Compare  Isaiah  Ixi.  3. 


VERSE  67.  189 

ened  conscience.     Let  my  heart  never  condemn  me  where  it  ought 
not.     Let  it  never  fail  to  condemn  me  where  it  ought. 

But  alas  !  the  perception  of  our  need  of  tliis  "  good  judgment 
and  knoioledge^^^  is  far  too  indistinct  and  uninfluential.  We  need 
to  cry  for  these  valuable  blessings  with  deeper  earnestness,  and 
more  diligent  and  patient  waiting  upon  God.  Divine  wisdom  is  a 
treasury,  that  does  not  spend  by  giving ;  and  we  may  ask  to  be  en- 
riched to  the  utmost  extent  of  our  wants,  "in  full  assurance  of 
faith."  But  this  faith  embraces  the  wliole  revelation  of  God — the 
commandments  as  well  as  the  promises.  And  thus  it  becomes  the 
principle  of  Christian  obedience.  For  can  we  believe  these  com- 
mandments to  be  as  they  are  represented — "  holy,  just,  and  good,^' 
and  not  delight  in  them ?^  "In  .those  is  continuance" — saith  the 
prophet — "  and  we  shall  be  saved."*^  Convinced  of  their  perfection, 
acknowledging  their  obligations,  loving  them,  and  living  in  them, 
we  shall  "  come  to  full  age"  in  the  knowledge  of  the  Gospel,  and, 
"  by  reason  of  use  have  our  senses  exercised  to  discern  good  and 
evil"' 

67.  Before  I  was  afflicted  I  went  astray  ;  but  now  have  I  kept  thy  word. 

The  teaching  of  good  judgment  and  knowledge  will  lead  us  to 
deprecate,  instead  of  desiring,  a  prosperous  state.  But  should  the 
Christian,  by  the  appointment  of  God,  be  thrown  into  this  seductive 
atmosphere,  he  will  feel  the  prayer  that  is  so  often  put  into  his  lips, 
most  peculiarly  expressive  of  his  need — "  In  all  time  of  our  wealth 
—  Good  Lord,  !  deliver  us  /"^  A  time  of  wealth  is  indeed  a  time 
of  special  need.  It  is  hard  to  restrain  the  flesh,  when  so  many  are 
the  baits  for  its  indulgence.  Such  mighty  power  is  here  given  to 
the  enemy,  while  our  perception  of  his  power  is  fearfully  weakened  ! 
Many  and  affecting  instances  are  recorded  of  the  heart  of  the  Lord's 
people,  in  the  deadening  influence  of  a  proud  and  worldly  spirit.^ 
But  the  unmitigated  curse  to  the  ungodly  is  written  as  with  a  sun- 
beam for  our  warning — "  When  Jeshurun  waxed  fat,  he  kicked — I 
spake  unto  thee  in  thy  prosperity ;  but  thou  saidst,  I  will  not 
hear."^  But  how  awful  will  be  the  period,  when  the  question 
shall  speak  to  the  conscience  with  all  the  poignancy  of  self-convic- 
tion— "  What  fruit  had  ye  then  in  those  things  whereof  ye  are  now 
ashamed  ?"  What  is  the  end  of  this  flowery  path  ?  "  Death  ?"^ 
"  Surely  thou  didst  set  them  in  slippery  places  :  thou  castest  them 
down  into  destruction.  How  are  they  brought  into  desolation  as  in 
a  moment !  They  are  utterly  consumed  with  terrors  l"^  "  the  pros- 
perity of  fools  shall  destroy  them."^ 

Our  Saviour's  allotment  for  his  people — "In  the  world  ye  shall 
have  tribulation"'" — marks  not  less  his  wisdom  than  his  love.  This 
is  the  gracious  rod,  by  which  he  scourges  back  his  prodigal  children 

1  Rom.  vii.  12,  with  22.  2  isa.  Ixiv.  5.  3  Heb.  v.  14.  *  Litany. 

5  The  histories  of  David,  1   Chron.  xxi.  1 — 4;  Solomon,  1  Kings  xi.  1 — 8;  Uzziah,  2 
Chron.  xxvi.  16;  and  Hezekiah,  2  Chron.  xxxii.  25 — 32,  will  readily  occur  to  the  mind. 
«  Deut.  xxxii.  15.     Jer,  xxii.  21.  ?  Rom.  vi.  21.  8  psalm  Ixxiii.  18,  19. 

»  Prov.  i.  32.  w  John  xvi.  33.    Acts  liv.  22.    1  Thess.  ill  3. 


110  EXPOSITION    OF    PSALM    CXIX. 

to  himself.  This  is  the  wise  discipline,  by  which  he  preserves  them 
from  the  poisoned  sweetness  of  carnal  allurements,  and  keeps  their 
hearts  in  a  simple  direction  towards  himself,  as  the  well-spring  of 
their  everlasting  joy.  With  all  of  them  this  one  method  has  been 
pursued.  All  have  been  taught  in  one  school.  All  have  known 
the  power  of  affliction  in  some  of  its  varied  forms  of  inward  conflict 
or  outward  trouble.  All  have  found  a  time  of  affliction  a  time  of 
love.  All  have  given  proof,  that  the  pains  bestowed  upon  them 
have  not  been  in  vain.  Thus  did  Manasseh  in  affliction  beseech 
"  the  Lord,  and  humble  himself  greatly  before  the  Lord  God  of  his 
fathers."^  Thus  also  in  afflictions  the  Lord  "heard  Ephraim  be- 
moaning himself  ;"*  and  beheld  Israel  "seeking  him  early,"'' and 
the  forlorn  wandering  child  casting  a  wishful,  penitent  look  towards 
his  Father's  house,  as  if  the  pleasures,  that  had  enticed  his  heart 
from  home,  were  now  embittered  to  the  soul.* 

And  thus  the  Christian  can  give  some  account  of  the  means  by 
which  his  Father  is  leading  and  preparing  him  for  heaven.  Per- 
haps he  did  not  at  first  see  the  reason.^  It  was  matter  of  faith,  not 
of  consciousness.  But  in  looking  back,  how  clear  the  path,  how 
valuable  the  benefit — Before  I  was  afflicted^  I  went  astray  :  but 
nov)  have  I  kept  thy  word.  I  never  prized  it  before.  I  could,  in- 
deed, scarcely  be  said  to  know  it.  I  never  understood  its  comfort 
until  affliction  expounded  it  to  me.  I  never  till  now  saw  its  suita- 
bleness to  my  case.  But  what  an  heightened  aggravation  of  guilt, 
when  these  especial  mercies  fail  of  their  gracious  end — when  van- 
ity, worldliness,  and  sin  still  reign  with  uncontrolled  sway  !  Ah ! 
when  sinners  are  unhumbled  "under  the  mighty  hand  of  God" — 
when  they  are  afflicted,  and  not  purged  by  affliction — when  it  is 
said  of  them — "  They  received  not  correction"** — it  seems  the  fore- 
runner of  that  tremendous  judgment — "Why  should  ye  be  stricken 
any  more."' 

Heavenly  Father!  keep  thy  poor  weak  erring  child  from  this 
fearful  doom.  Let  not  that  measure  of  prosperity,  which  thou 
mayest  be  pleased  to  vouchsafe,  prove  my  curse.  But  especially  let 
every  cross,  every  affliction,  which  thou  art  pleased  to  mingle  in  my 
cup,  conform  me  more  to  my  Saviour's  image,  restrain  my  heart 
from  its  daily  wanderings,  and  give  thy  holy  ways  and  word  to  my 
soul,  and  give  me  sweeter  anticipations  of  that  blessed  home,  where 
I  shall  never  wander  more,  but  find  my  eternal  happiness  in  "  keep- 
ing thy  wordy 

68.   Thou  art  good,  and  doest  good  ;  teach  me  thy  statutes. 

The  blessed  eflfects  of  chastisement,  as  a  special  instance  of  the 
Lord's  goodness,  might  naturally  lead  to  a  general  acknowledg- 
ment of  the  goodness  of  his  character  and  dispensation.  Judging 
in  unbelieving  haste,  of  his  providential  and  gracious  dealings,  fee- 

1  2  Chron.  xxxiii.  12.    Compare  Dan.  iv.  36,  37.  a  Jer.  xxxi.  18,  19. 

3  Hopca  V.  15 ;  vi.  1,2.  ♦  Luke  xv.  16,  17.  »  See  Heb.  xii.  11. 

s  Zeph.  iij.  2.  f  Isaiah  i.  5. 


VERSE    68.  Ill 

ble  sense  imagines  a  frown,  when  the  eye  of  faith  discerns  a  smile, 
upon  his  face ;  and  therefore  in  proportion  as  faith  is  exercised  in 
the  review  of  the  past,  and  the  experience  of  the  present,  we  shall 
be  prepared  with  the  ascription  of  praise — '•  Thou  art  goocl^  This 
is  indeed  the  expression^ — the  confidence^ — the  pleading^ — of  faith. 
It  is  the  sweet  taste  of  experience — checking  the  legality  of  the 
conscience,  the  many  hard  and  dishonorable  thoughts  of  God,  and 
invigorating  a  lively  enjoyment  of  him.  Indeed  '  this  is  the  true 
and  genuine  character  of  God.  He  is  good^ — He  is  goodness. 
Good  in  himself — good  in  his  essence — good  in  the  highest  degree. 
All  the  names  of  God  are  comprehended  in  this  one  of  "  GoodJ^'^ 
All  the  acts  of  God  are  nothing  else  but  the  effluxes  of  his  good- 
ness, distinguished  by  several  names  according  to  the  object  it  is 
exercised  about.  When  he  confers  happiness  without  merit,  it  is 
grace.  When  he  bestows  happiness  against  merit,  it  is  mercy. 
When  he  bears  with  provoking  rebels,  it  is  long-sutfering.  When 
he  performs  his  promise,  it  is  truth.  When  he  commiserates  a  dis- 
tressed person,  it  is  pity.  When  he  supplies  an  indigent  person,  it 
is  bounty.  When  he  succors  an  innocent  person,  it  is  righteous- 
ness. And  when  he  pardons  a  penitent  person,  it  is  mercy.  All 
summed  up  in  this  one  name — Goodness.  None  so  communica- 
tively good  as  God.  As  the  notion  of  God  includes  goodness,  so  the 
notion  of  goodness  includes  diffusiveness.  Without  goodness  he 
would  cease  to  be  a  Deity ;  and  without  diffusiveness  he  would 
cease  to  be  good.  The  being  good  is  necessary  to  the  being  God. 
For  goodness  is  nothing  else  in  the  notion  of  it  but  a  strong  incli- 
nation to  do  good,  either  to  find  or  to  make  an  object,  wherein  to 
exercise  itself,  according  to  the  propension  of  its  own  nature.  And 
it  is  an  inclination  of  communicating  itself,  not  for  its  own  interest, 
but  for  the  good  of  the  object  it  pitcheth  upon.  Thus  God  is  good 
by  nature  ;  and  his  nature  is  not  without  activity.  He  acts  consist- 
ently with  his  own  nature  ; — '  Thou  art  good,  and  doest  good?''^^ 
How  easily  is  such  an  acknowledgment  excited  towards  an  earth- 
ly friend  !  Yet  who  has  not  daily  cause  to  complain  of  the  coldness 
of  his  affections  towards  his  God  ?  It  would  be  a  sweet  morning's 
reflection  to  recollect  some  of  the  innumerable  instances,  in  which 
the  goodness  of  God  has  been  most  distinctly  marked  ;  to  trace  them 
in  their  peculiar  application  to  our  own  need ;  and  above  all  to 
mark,  not  only  the  source  from  which  they  come,  but  the  channel 
through  which  they  flow.  A  view  of  covenant  love  does  indeed 
make  the  goodness  of  God  to  shine  with  inexpressible  brightness 

1  Heb.  xi.  6.  2  Nahum  i.  7.  8  Psalm  xxv.  7 ;  Ixxxvi.  5. 

4  lb.  xxxiv.  8,  with  Micah  vii.  18. 

5  The  revealed  "  goodness"  of  God  made  to  Moses  in  answer  to  his  prayer — "  I  beseech 
thee  show  me  thy  glory" — shows  it  to  be  not  a  single  attribute,  or  a  display  of  any  par- 
ticular feature  of  the  Divine  character,  but  rather  the  combined  exercise  of  ail  his  perfec- 
tions.    Exodus  xxxiii,  18,  19.  with  xxxiv.  5—7. 

6  Charnock's  Works,  vol.  i.  581,  585,  588.  For  another  exquisite  view  (parallel,  and 
in  some  degree  identical,  with  Charnock)  of  this  "  perfecting  perfection,  which  crowns 
and  consumoaates  all  the  rest," — see  Howe's  Works,  8vo,  edit.  1822,  viii.  pp.  107 — 114. 


112  EXPOSITION    OF    PSALM    CXIX. 

"  in  the  face  of  Jesus  Christ  ;"*  and  often  when  the  heart  is  con- 
scious of  backsliding,  does  the  contemplation  of  this  ^^ goodness'^ 
under  the  influence  of  the  Spirit,  prove  the  Divinely-appointed 
means  of  "leading  us  to  repentance."^  Let  us  therefore  wait  on, 
even  when  we  see  nothing.  Soon  we  shall  see,  where  we  did  not 
look  for  it.  Soon  we  shall  find  goodness  unmingled — joy  uncloud- 
ed, unspeakable,  eternal. 

Meanwhile,  though  the  diversified  manifestations — the  materials 
of  our  happiness — in  all  around  us — be  countless  as  the  drops  of 
sand  and  the  particles  of  dew — yet  without  heavenly  teaching  they 
only  become  occasions  of  our  deeper  misery  and  condemnation.  It 
is  not  enough  that  the  Lord  gives — he  must  teach  us  his  statutes. 
Divine  truths  can  only  be  apprehended  by  Divine  teaching.  The 
scholar,  who  has  been  longest  taught,  realizes  most  his  need  of  this 
teaching,  and  is  most  earnest  in  seeking  it.  Indeed  "  the  earth  is  full 
of  the  goodness  of  the  Lord,"  yet  we  may  be  utterly  ignorant  of  it. 
The  instances  of  goodness  in  the  shape  of  a  cross,  we  consider  to 
be  the  reflection  on  it.  Nothing  is  goodness  in  our  eyes  that  crosses 
our  own  inclination.  We  can  hardly  bear  to  hear  of  the  cross, 
much  more  to  take  it  up.  We  talk  of  goodness,  but  yield  to  discon- 
tent. We  do  not  profess  to  dislike  trial — only  the  trial  now  pressing 
upon  us — any  other  cross  than  this — that  is,  my  will  and  wisdom 
rather  than  God's.  Is  there  not  therefore  great  need  of  this  prayer 
for  Divine  teaching,  that  we  may  discern  singly  the  Lord's  mercies 
so  closely  crowded  together,  and  make  the  due  improvement  of  each? 
Twice  before  had  the  Psalmist  sent  up  this  prayer  and  plea.^  Yet 
he  seems  to  make  tho  supplication  ever  new  by  the  freshness  and 
vehemency  of  his  desires.  And  let  me  ever  make  it  new  by  the 
remembrance  of  that  one  display  of  goodness,  which  casts  every 
other  manifestation  into  the  shade — "  God  so  loved  the  world,  that 
he  gave  his  only-begotten  Son."^ 

l^his  constitutes  of  itself  a  complete  mirror  of  infinite  and  ever- 
lasting goodness — the  only  intelligent  display  of  his  goodness — the 
only  manifestation,  that  prevents  from  abusing  it.  What  can  I  say 
to  this — but  "  Thou  art  good.,  and  docst  good  f  What  may  I  not 
then  expect  from  thee  !  ' "  Teach  me  thy  statutes^  Teach  me  the 
Revelation  of  thyself — Teach  me  the  knowledge  of  thy  Son.  For 
"  this  is  life  eternal,  that  I  might  know  thee,  the  only  true  God,  and 
Jesus  Christ  whom  thou  hast  sent."  '* 

69.   The  proud  have  forged  a  lie  against  me  ;  hut  I  will  keep  thy  precepts  with 

my  whole  heart. 

If  the  Lord  does  us  good,  we  must  expect  Satan  to  do  us  evil. 
Acting  in  his  own  character,  as  a  "  liar  and  a  father  of  it,"*  he  read- 
ily puts  it  into  the  hearts  of  his  children  to  ^'^ forge  lies  agaifisf^ 
the  children  of  God !  But  all  is  overruled  by  the  ever-watchful 
care  and  providence  of  God  for  the  eventual  good  of  his  Church. 

»  2  Cor.  iv.  6.  »  Rom.  ii.  4.  '  Verses  12,  64.    Comp.  Pa.  xxv.  8. 

<  John  iii.  16.  «  lb.  xvii.  3.  •  lb.  viii.  44. 


VERSE  70.  113 

The  cross  frightens  the  insincere,  and  removes  them  out  of  the  way ; 
while  the  steadfastness  of  his  own  people  marvellously  displays  to 
the  world  the  power  and  triumph  of  faith.  A  most  delightful  source 
of  encouragement  in  this  fiery  trial  is  to  take  off  the  eye  from  the 
objects  of  sense,  and  to  fix  it  upon  Jesus  as  our  pattern,  no  less  than 
our  life.  For  every  trial,  in  which  we  are  conformed  to  his  suffer- 
ing image,  supplies  to  us  equal  direction  and  support.  Do  "^Ae 
'proiid forge  lies  against  us l"*^  So  did  they  against  him.*  "The 
disciple  is  not  above  his  Master,  nor  the  servant  above  his  Lord.  It 
is  enough  for  the  disciple  that  he  be  as  his  Master,  and  ithe  servant 
as  his  Lord.  If  they  have  called  the  Master  of  the  house  Beelze- 
bub, how  much  more  shall  they  call  them  of  his  household."^  "  Con- 
sider him  therefore^  that  endured  such  contradiction  of  sinners 
against  himself  lest  ye  he  wearied  and  faint  in  your  minds^^ 

But  is  it  always  "  lies  that  are  forged  against  us  ?"  Is  there 
no  worldliness,  or  pride,  or  inconsistency  in  temper  and  walk,  that 
opens  the  mouths  of  the  enemies  of  the  Gospel,  and  causes  "  the 
way  of  truth  to  be  evil  spoken  of?"*  Do  they  not  sometimes  say 
all  manner  of  evil  against  some  of  us,  for  Christ's  sake ;  yet  alas !  not 
altogether  "falsely?"*  "  Woe  unto  the  world,  because  of  offences ! 
for  it  must  needs  be  that  offences  come ;  but  woe  to  that  man  by 
whom  the  offence  cometh  !"<*  If  however  the  reproach  of  the  world 
be  "  the  reproach  of  Christ,"  "  let  us  hold  fast  the  profession  of  our 
faith  without  wavering;  for  he  is  faithful  that  promised."'  Insin- 
cerity of  heart  can  never  support  us  to  a  consistent  and  persevering 
endurance  of  the  cross.  A  heart  divided  between  God  and  the 
world  will  ever  be  found  faulty  and  backsliding.®  Wholeness  of 
heart  in  the  precepts  of  God  adorns  the  Christian  profession,  awes 
the  ungodly  world,  realizes  the  full  extent  of  the  Divine  promises, 
and  pours  into  the  soul  such  a  spring-tide  of  enjoyment,  as  more 
than  counterbalances  all  the  reproach,  contempt,  and  falsehood,  which 
the  forge  of  the  great  enemy  is  employing  against  us  with  unceas- 
ing activity,  and  relentless  hatred.  Yet  forget  not,  believer,  that 
these  proofs  of  the  maUcious  enmity  of  the  proud  must  often  be 
received  as  the  gentle  stroke  of  your  Father's  chastisement.  Let 
the  fruits  of  it  then  be  daily  visible  in  the  work  of  mortification — 
in  the  exercise  of  the  suffering  graces  of  the  Gospel — in  your  grow- 
ing conformity  to  his  image — and  in  a  progressive  meetness  for  the 
world  of  eternal  uninterrupted  love. 

70.   Their  heart  is  as  fat  as  grease :  hut  I  delight  in  thy  law. 

An  awful  description  of  the  hardened  state  of  the  proud  forgers 
of  lies !  Yet  not  of  their  state  only,  but  of  every  sinner  who  stands 
out  in  wilful  rebellion  against  God.  The  tremendous  blow  of  Al- 
mighty justice  has  benumbed  his  heart,  so  that  the  pressure  of 
mountains  of  sin  and  guilt  is  unfelt !     The  heart  is  left  of  God, 

1  Comp.  Matt.  ixvi.  59-61.  2  ib.  x. -24,  25.  3  Heb.  xU.  3. 

♦  2  Peter  ii.  2.  5  See  Matt.  v.  11.  «  lb.  xviiL  7. 

7  Heb,  X.  23.  »  Comp.  Hosea  x.  2.    Jer.  iii.  10. 

8 


114  EXPOSITION    OF    PSALM    CXIX.  < 

"  seared  with  a  hot  iron,"^  and  therefore  without  tenderness ;  "  past 
feehng  ;"=^  unsoftened  by  the  power  of  the  word ;  unhurnbled  by  the 
rod  of  providential  dispensations,  given  up  to  the  heaviest  of  ail 
spiritual  judgments  !  But  it  is  of  little  avail  to  stifle  the  voice  of 
conscience,  unless  the  same  power  or  device  could  annihilate  hell. 
It  will  only  "  awake  out  of  sleep,  like  a  giant  refreshed  with  wine,"' 
and  rage  with  tenfold  interminable  fury  in  the  eternal  world,  from 
the  temporary  restraint,  which  for  a  short  moment  had  benumbed 
its  energy.  Wilful  resistance  to  the  light  of  the  Gospel,  and  the 
strivings  of  the  Spirit,  constrained  even  from  a  God  of  love  the  mes- 
sage of  judicial  abandonment — "Make  the  heart  of  this  people  fat, 
and  make  their  ears  heavy,  and  shut  their  eyes ;  lest  they  see  with 
their  eyes,  and  hear  with  their  ears,  and  understand  with  their 
heart,  and  convert,  and  be  healed."*  Who  then  among  us  will  not 
cry.  From  hardness  of  heart,  and  contempt  of  thy  word  and  com- 
mandment, Good  Lord  !  deliver  us  P  Tenderness  is  the  first  mark 
of  the  touch  of  grace,  when  the  heart  becomes  sensible  of  its  own 
insensibility,  and  contrite  on  account  of  its  own  hardness.  '  Noth- 
ing,' said  Jerome,  in  a  letter  to  a  friend,  '  makes  my  heart  sadder, 
than  that  nothing  makes  it  sad.'  But  when  "  the  plague  of  our 
own  heart"  begins  to  be  "  known,"«  and  becomes  matter  of  confes- 
sion, humihation,  and  prayer  ;  the  promise  of  "a  new  heart,"  is  as 
life  from  the  dead."^  The  subject  of  this  promise  delights  in  God's 
laiv;  and  this,  amidst  the  sometimes  overwhelming  power  of  nat- 
ural corruption,  gives  a  satisfactory  witness  of  a  change  "  from  death 
unto  life." 

Christian  !  can  you  daily  witness  the  wretched  condition  of  the 
ungodly,  without  the  constraining  recollection  of  humiliation  and 
love?  What  sovereign  grace,  that  the  Lord  of  glory  should  have 
set  his  love  upon  one  so  vile  !^  What  mighty  power  to  have  raised 
my  insensible  heart  to  that  delight  in  his  law,  which  conforms  me 
to  the  image  of  his  dear  Son  !^  Deeply  would  I  "abhor  myself;" 
and  gladly  would  I  acknowledge,  that  the  service  of  ten  thousand 
hearts  would  be  a  poor  return  for  such  unmerited  love.  What,  O 
''what  shall  I  render  to  the  Lord  !"'°  Prayer  for  them  who  are  still 
lying  in  death — praise  for  myself  quickened  from  death.  But  what 
can  give  the  vital  breath,  pulse,  feeling,  and  motion?  " Come  from 
the  four  winds,  O  breath ;  and  breathe  upon  these  slain,  that  they 
may  Hve.'"^ 

Let  us  apply,  for  the  purpose  of  daily  self-examination,  this  de- 
scription of  the  heart,  either  as  given  up  to  its  natural  insensibility, 
or  as  cast  into  the  new  mould  of  "  delight  in  the  law  of  GodJ^ 
Such  an  examination  will  prove  to  us,  how  much  even  renewed 
souls  need  the  transforming,  softening  influences  of  grace.  "  The 
deceitfulness  of  sin  hardens  the  heart""*  to  its  original  character,  "  as 
fat  as  grease,^^  unfeeling,  incapable  of  impression,  without  a  divine 

1  Tim.  iv.  2.  a  Eph.  iv.  18,  19.  3  Ps.  Ixxviii.  66,  P.  T.         <  Isa.  vi.  9,  10. 

5  Litany.  «  1  Kings  viii.  38.  "^  Ezek.  xxxvi.  26.  «  Eph.  ii.  4, 5. 

»  See  Ps.  xl.  8.       "  Ps.  cxvu.  12.  "  Ezek.  xxxvii.  9.  ^2  Heb.  iii.  13. 


VERSE    71.  115 

touch.  O  Lord,  let  not  my  heart  be  unvisited  for  one  day,  one 
hour,  by  that  melting  energy  of  love,  which  first  made  me  feel,  and 
constrained  me  to  love. 

71.  It  is  good  for  me  that  I  have  been  afflicted;  that  I  might  learn  thy 

statutes. 

If  I  mark  in  myself  any  difference  from  the  ungodly — if  I  can 
feel  that  my  natural  insensibihty  is  yielding  to  the  influence  of 
grace — if  1  am  enabled  to  "  delight  in  God^s  lawj''  which  before  I 
had  neglected  as  a  "  strange  tiling,"^  if  this  softening  transforma- 
tion^  has  been  wrought  in  the  school  of  affliction ;  let  me  thankfully 
acknowledge,  "  It  is  good  for  me  that  I  have  been  affiictedP  None 
indeed  but  the  Lord's  scholars  can  know  the  benefit  of  this  school, 
and  this  teaching.  The  first  lessons  are  usually  learned  under  the 
power  of  the  words  pricking  and  piercing  the  heart ;  yet  issuing  in 
joyous  good.3  All  special  lessons  afterward  will  probably  be  learned 
here.^  '  I  never.'  said  Luther,  '  knew  the  meaning  of  God's  word, 
until  I  came  into  affliction.  I  have  always  found  it  one  of  my  best 
schoolmasters.'^  This  teaching  marks  the  sanctified  from  the  un- 
sanctified  cross,  explaining  many  a  hard  text,  and  sealing  many  a 
precious  promise — the  rod  expounding  the  word,  and  the  Divine 
Teacher  effectually  applying  both. 

Indeed,  but  for  this  discipline  we  should  miss  much  of  the  mean- 
ing and  spiritual  blessing  of  the  word.  For  how  can  we  have  any 
experimental  acquaintance  with  the  promises  of  God,  under  those 
circumstances,  for  which  the  promises  are  made  ?  When,  for  ex- 
ample, but  in  the  day  of  trouble,  could  we  understand  the  full 
mercy  of  such  a  gracious  word,  "  Call  upon  me  in  the  day  of  trou- 
ble :  I  will  deliver  thee^  and  thou  shall  glorify  meP^  And  how 
much  more  profitable  is  this  experimental  learning  than  mere 
human  instruction  !  When  therefore  we  pray  for  a  clearer  appre- 
hension and  interest  in  the  blessed  book,  and  for  a  deeper  experi- 
ence of  its  power  upon  our  hearts ;  we  are  in  fact  often  uncon- 
sciously supplicating  for  the  chastening  rod  of  our  Father's  love. 
For  it  is  the  man  "  whom  the  Lord  chasteneth,  that  he  "  teacheth 
out  of  his  law."^     Peter  indeed,  when  on  the  mount  of  transfigura- 

1  Hosea  viii.  12.  2  Job  xxiii.  16. 

3  Acts  ii.  37—47;  xvi.  27—34.  "  See  Job  xxxvi.  8—10. 

5  On  another  occasion,  referring  to  some  spiritual  temptation  on  the  morning  of  the 
preceding  day,  he  added  to  a  friend  (Justin  Jonas,)  "  Doctor,  I  must  mark  the  day ;  I 
was  yesterday  at  school."  Milner  v.  484.  In  one  of  his  works,  he  most  accurately  calls 
affliction  "  the  theology  of  Christians" — "theologium  Christianorum."  To  the  same  pur- 
port is  the  testimony  of  a  learned  French  divine  and  tried  saint  of  God — "I  have  learned 
more  divinity,"  said  Dr.  Rivet,  confessing  to  God  of  his  last  days  of  affliction — "  in  these 
ten  days  that  thou  art  come  to  visit  me,  than  I  did  in  fifty  years  before.  Thou  hast 
brought  me  to  myself.  '  Before  I  was  afflicted  I  went  astray,'  and  was  in  the  world ; 
but  now  I  am  conversant  in  the  school  of  my  God ;  and  he  teacheth  me  after  another 
manner  than  all  those  doctors,  in  reading  whom  I  spent  so  much  time." — MiddUeton^s 
Biog.  Evan.  iii.  238. 

6  Psalm  1.  15. 

T  Psalm  xciv.  12.  The  use  of  the  word  iraihia  in  the  acceptation  of  chastening  (LXX. 
in  this  verse,  and  Heb.  xii.  5.)  is  remarkable,  as  describing  literally  the  instruction,  by 
"Which  a  child  is  trained  to  the  acquisition  of  useful  knowl^ge,  which,  however,  not  be- 


/V^  OlriKB  -"^\ 


116  EXPOSITION    OF   PSALM    CXIX. 

tion,  said,  "  It  is  gcod  for  us  to  be  here.  Let  us  build  here  three 
tabernacles."  Here  let  us  abide  in  a  state  of  comfort,  indulgence, 
and  sunshine.  But  well  was  it  added  by  the  sacred  historian, 
"  Not  knowing  what  he  said."^  The  judgment  of  David  was  far 
more  correct,  when  he  pronounced,  that  "  it  was  good  for  hi7?i  that 
he  had  been  afflicted.^''  For  so  often  are  we  convicted  of  inattention 
to  the  voice  of  the  Lord — so  often  do  we  find  ourselves  looking  back 
upon  forsaken  Sodom,  or  lingering  in  the  plains,  instead  of  pressing 
onward  to  Zoar,^  that  the  indulgence  of  our  own  liberty  would 
shortly  hurry  us  along  the  pathway  of  destruction.  Alas!  often 
do  we  feel  the  spirit  of  prayer  to  be  quenched  for  a  season  by  "  a 
heart  overcharged  with  the  cares  of  this  life"^ — or  by  the  over- 
prizing of  some  lawful  comfort — or  by  a  temper  inconsistent  with 
our  Christian  profession — or  by  an  undue  confidence  in  the  flesh. 
And  at  such  season  of  backsliding,  we  must  count  among  our 
choicest  mercies,  the  gracious  discipline,  by  which  the  Lord  schools 
us  with  the  cross,  "  that  we  may  learn  His  statutes J^ 

After  all,  however,  this  must  be  a  paradox  to  the  unenlightened 
man.  He  can  only  "  count  it"  all  grief,  not  "  alljoj/,  when  he  falls 
into  divers  temptations.'*'^  His  testimony  is — It  is  evil — not  it  is 
good  for  me  that  I  have  been  afflicted.  And  even  God's  children,  as 
we  have  before  remarked,  do  not  always  take  up  this  word  while 
smarting  under  the  rod.  The  common  picture  of  happiness  is  free- 
dom from  trouble,  not,  as  Scripture  describes  it,^  the  portion  of  trou- 
ble. Yet  how  true  is  God's  judgment,  when  it  is  the  very  end  of 
afiSiction  to  remove  the  source  of  all  trouble,^  and  consequently  to 
secure — not  to  destroy — solid  happiness.  Yet  we  must  determine 
the  standard  of  real  good  by  its  opposition — not  its  accordance — to 
our  own  fancy  or  indulgence.  The  promise  of  "  every  good  thing" 
may  be  fulfilled  by  a  plentiful  cup  of  affliction.^  Present  evil  may 
be  "working  together  for"  ultimate  "  good."^  Let  God  take  his 
own  way  with  us.^  Let  us  interpret  his  providences  by  his 
covenant'" — his  means  by  his  end,^'  and  instead  of  fainting  under 
the  sharpness  of  his  rod,  earnestly  desire  the  improvement  of  it. 

Are  you,  then,  tried  believer,  disposed  to  regret  the  lessons  you 
have  already  learned  in  this  school?  Or  have  you  purchased  them 
at  too  dear  a  cost  ?  Do  you  grieve  over  the  bleedings  of  a  contrite 
heart,  that  have  brought  you  under  the  care  of  the  healing  physi- 
cian ?  Or  could  you  by  any  other  way  have  obtained  so  rich  a  know- 
ledge of  his  love,  or  have  been  trained  to  such  implicit  obedience  to 
his  will?  As  Jesus,  "  though  he  were  a  Son,  yet  learned  obedience 
by  the  things  that  he  suflered ;'"«  so  may  we  "  rejoice,  inasmuch  as  we 
are  partakers  of  his  sufierings,"'^  and  be  thankful  to  learn  the  same 
obedience,  as  the  evidence  and  fruit  of  our  conformity  to  him. 

ing  generally  affected  without  chastening,  accounts  for  the  use  of  the  word,  to  mark  the 
discipline  which  usually  attends  instruction. 

>Lukeix.  33.  a  Compare  Gen.  xix.  17-23.  <  Luke  xxi.  34. 

«  James  i.  2.  »  Job  v.  17.  '  Isa.  xxvii.  9.  ^  Ps.  xxxiv.  10,  19. 

8  Rom.  viii.  28.  Comp.  Jer.  xxiv.  5.  »  lb.  xxix.  11.    John  xvi.  6,  7. 

»  Gen.  ixxii.  10—12.        "  James  v,  11.        12  Heb.  v.  8.  "  1  Peter  iv.  13. 


VERSE  72.  117 

The  Lord  save  us  from  the  greatest  of  all  afflictions,  an  affliction 
lost  !*  "  Be  thou  instructed,  O  Jerusalem,  lest  my  soul  depart  from 
thee;  lest  I  make  thee  desolate,  a  land  not  inhabited."'*  "He  that 
being  often  reproved,  hardeneth  his  neck,  shall  suddenly  be  de- 
stroyed, and  that  without  remedy."^  A  caU  to  tremble  and  repent, 
to  watch  and  pray,  and  "  turn  to  him  that  smiteth  us  !"* 

Oh  !  is  there  one  of  that  countless  throng  surrounding  the  ever- 
lasting throne,  who  has  not  sung,  "  It  is  good  for  me  that  I  have 
been  afflicted  ?"  "  And  one  of  the  elders  answered,  saying  unto 
me.  What  are  these  which  are  arrayed  in  white  robes  ?  and  whence 
carne  they  ?  And  I  said  unto  him,  Sir,  thou  knowest.  And  he 
said  unto  me.  These  are  they  which  came  out  of  great  tribulation^ 
and  have  washed  their  robes,  and  made  them  white  in  the  blood 
of  the  Lamb."« 

72.   The  law  of  thy  mouth  is  better  unto  me,  than  thousands  of  gold  and  silver. 

Well  might  David  acknowledge  the  benefit  of  affliction,  since 
he  had  thus  ^^  lear?ied  in    God's  statutes'^  something  that  was 
"  better  to  him,  than  thousands  of  gold  and  silver ^     This  was 
indeed  an  enlightened  judgment  for  one  to  form,  who  had  so  small 
a  part  of  '•  the  law  of  Gods  mouth^''  and  so  large  a  portion  of  this 
world's  treasure.     And  yet,  if  we  study  only  his  book  of  Psalms  to 
know  the  important  uses  and  privileges  of  this  law,  and  his  son's 
book  of  Ecclesiastes,  to  discover  the  real  value  of  paltry  gold  and 
silver,^  we  shall,  under  Divine  teaching,  be  led  to  make  the  same 
estimate  for  ourselves.     Yes,  behever,  with  the  same,  or  rather 
with  far  higher  delight  than  the  miser  calculates  his  "  thousands 
of  gold  and  silver, ^^  do  you   tell  out  the  precious  contents  of  the 
law  of  your  God.     After  having  endeavored  in  vain  to  count  the 
"  thousands'^  in  your  treasure,  one  single  name  sums  up  their 
value — "  the   unsearchable   riches  of  Christ."^      Would   not   the 
smallest  spot  of  ground  be  estimated  at  "  thousands  of  gold  and 
silver, ^^  were  it  known  to  conceal  under  its  surface  a  mine  of  inex- 
haustible treasure  ?     This  it  is  that  makes  the  word  so  inestimable. 
It  is  the  field  of  the    "  hidden  treasure."     "  The  pearl  of  great 
price"^  is  known  to  be  concealed  here.     You  would  not  therefore 
part  with  one  leaf  of  your  Bible  for  all  the  "  thousands  of  gold 
and  silver.''^     You  know  yourself  to  be  in  possession  of  the  sub- 
stance— you  have  found  all  besides  to  be  a  shadow.      "  1  lead," 
saith  the  Saviour,  "  in  the  way  of  righteousness,  in  the  midst  of 
the  paths  of  judgment;  that  I  may  cause  them  that  love  me  to 
inherit  substance;  and  I  will  fill  their  treasures.^^^      The  grand 
motive  therefore  in  ''searching  the  Scriptures"  is  because  "they 
testify  of  Christ."'"    A  sinner  has  but  one  want — a  Saviour.    A  be- 
liever has  but  one  desire — to  "  know  and  win  Christ."'^     With  a 
"  single  eye,"  therefore,  intent  upon  one  point,  he  studies  this  blessed 

1  Cornp.  1  Kings  xiii.  33.  2  Chron.  xxviii.  22.  2  Jer.  vi.  8.  3  Prov.  xix.  1. 

4  Isaiah  ix.  13.  5  Rev.  vii.  13,  14.  «  Eccles.  v.  9— 10 ;  vi.  1,  2. 

7  Eph.  iii.  8.  8  Matt.  xiii.  44—46.  »  Prov.  viii.  20—21. 

w  John  V.  39.  "  Phil.  iii.  8—10. 


118  EXPOSITION    OP   PSALM    CXIX. 

book.  "  With  unveiled  face  he  beholds  in  this  glass  the  glory  of 
the  Lord  ;"'  and  no  arithmetic  can  compute  the  price  of  that,  which 
is  now  unspeakably  better  to  him  than  the  treasures  of  the  earth. 

Christian !  bear  your  testimony  to  your  supreme  delight  in  the 
book  of  God.  You  have  here  opened  the  surface  of  much  intellec- 
tual interest  and  sohd  instruction.  But  it  is  the  joy  that  you  have 
found  in  the  revelation  of  the  Saviour,  in  his  commands,  in  his  pro- 
mises, in  his  ways,  that  leads  you  to  exclaim,  "  More  to  be  desired  are 
they  than  gold,  yea,  than  much  fine  gold  !"2  Yes,  indeed — every 
promise — every  declaration — centering  in  him,  is  a  pearl ;  and  the 
word  of  God  is  full  of  these  precious  pearls.  If  then  they  be  the 
richest,  who  have  the  best  and  the  largest  treasure,  those  who  have 
most  of  the  word  in  their  hearts — not  those  who  have  most  of  the 
world  in  their  possession — are  justly  entitled  to  this  pre-eminence. 
*'Let  then  the  word  of  Christ  dwell  in  us  richly  in  all  wisdom."* 
For  those  who  are  rich  in  this  heavenly  treasure  are  men  of  sub- 
stance indeed. 

True — this  is  a  correct  estimate  of  the  worth  of  God's  law — bet- 
ter than  this  world's  treasure.  But  is  it  better  to  me  7  Is  this  my 
decided  choice  ?  How  many  will  inconsiderately  acknowledge  its 
supreme  value,  while  they  yet  hesitate  to  relinquish  even  a  scanty 
morsel  of  earth  for  an  interest  in  it !  Do  I  then  habitually  prefer 
'■Uhis  law  of  God's  moutK^  to  every  worldly  advantage;  am  I 
ready  to  forego  every  selfish  consideration,^  if  it  may  only  be  the 
means  of  uniting  my  heart  more  closely  to  the  Book  of  God?  If 
this  be  not  my  practical  conviction,  I  fear  I  have  not  yet  opened 
the  mine.  But  if  I  can  assent  to  this  declaration  of  the  man  of 
God,  I  have  made  a  far  more  glorious  discovery  than  Archimides ; 
and  therefore  may  take  up  his  expression  of  joyful  surprise — '  I 
have  found  it !  I  have  found  it !'  What?  That  which  the  world 
could  never  have  given  me — that  which  the  world  can  never  de- 
prive me  of. 

Yet  how  affecting  is  it  to  see  men  poor  in  the  midst  of  great 
riches  !  Often  in  the  world  we  see  the  possessor  of  a  large  treasure 
— without  a  heart  to  enjoy  it — virtually  therefore  a  pauper.  Oftener 
still  in  the  Church  do  we  see  professors  (may  it  not  be  so  with  some 
of  us?)  with  their  Bibles  in  their  hands — yet  poor  even  with  the 
external  interest  in  its  "  unsearchable  riches."  Often  also  do  we 
observe  a  want  of  value  for  tJie  whole  law  or  revelation  of  God's 
mouth.  Some  parts  are  highly  honored  to  the  depreciation  of  the 
rest.  But  let  it  be  remembered,  that  the  whole  of  Scripture  is 
"Scripture  given  by  inspiration  of  God,  and  therefore  profitable" 
for  its  appointed  end.^  Oh !  beware  of  resting  satisfied  with  a 
scanty  stock.     How  rich  should  we  be,  should  we  ponder  only  one 

»  2  Cor.  iii.  18.  s  Psalm  xix.  10.  .       .       .   '  Co^-  »••  16- 

*  A  Jewish  Rabbi,  when  indaced  by  the  prospect  of  a  lucrative  situation  to  fix  his  set- 
tlement in  a  place  where  there  was  no  synagogue,  is  said  to  have  resisted  the  temptation 
by  the  recollection  of  this  verse.  Poli  Synopsis — in  loco,  A  reproof  to  Christians,  who, 
in  "  choosing  the  bounds  of  their  habitation,"  have  not  always  eyed  their  Master's  rule. 
Matt.  vi.  33.  «  2  Tim.  iii.  16. 


VERSE    73.  119 

word  of  the  law  each  day  with  prayerful  meditation  !  As  you  value 
your  progress  and  peace  in  the  ways  of  God — as  you  have  an  eye 
to  your  Christian  perfection — put  away  that  ruinous  thought — true 
as  an  encouragement  to  the  weak,^  but  false  as  an  excuse  to 
the  slothful^ — that  a  little  knowledge  is  sufficient  to  carry  us  to 
heaven. 

And — Lord — help  me  to  prize  the  law  as  coming  from  ^Hhy 
mouthy^  Let  it  be  for  ever  written  upon  my  heart.  Let  me  be 
daily  exploring  my  hidden  treasures.  Let  me  be  enriching  myself 
and  all  around  me  with  a  present  possession  and  interest  in  these 
heavenly  blessings. 


PART    X. 

73.  Thy  hands  have  made  me  and  fashioned  me :  give  me  understandings  that 
1  may  learn  thy  commandments. 

In  the  vast  universe  of  wonder,  man  is  the  greatest  wonder — 
the  noblest  work  of  God.  A  council  of  the  Sacred  Trinity  was 
held  respecting  his  creation — "  God  said,  Let  us  make  man  in  our 
image,  after  our  likeness."*  Every  part  of  creation  bears  the  im- 
press of  God.  Man — man  alone — bears  his  image,  his  likeness. 
Everywhere  we  see  his  track — his  footsteps.  Here  we  behold  his 
face.  What  an  amazing  thought,  that  the  three  Eternal  subsist- 
ents  in  the  glorious  Godhead,  should  have  united  in  gracious  de- 
sign and  operation  towards  the  dust  of  the  earth  !  But  thus  man 
was  formed — thus  was  he  raised  out  of  his  parent  dust,  from  this 
low  original,  to  be  the  living  temple  and  habitation  of  Divine  glory 
— a  being  full  of  God.  The  first  moment  that  he  opened  his  eyes 
to  behold  the  light  and  beauty  of  the  new-made  world,  the  Lord 
separated  him  for  his  own  service,  to  receive  the  continual  supply 
of  his  own  life.  His  body  was  fitted  as  a  tabernacle  for  his  soul. 
"  curiously  wrought"  by  the  hand  of  God ;  and  all  its  parts  and 
"  members  written  in  his  book,  which  in  continuance  were  fash- 
ioned, when  as  yet  there  was  none  of  them."  Most  naturally 
therefore  does  the  contemplation  of  this  "  perfection  of  beauty"  raise 
the  adoring  mind  upward — "  I  will  praise  thee ;  for  I  am  fearfully 
and  wonderfully  made ;  marvellous  are  thy  works ;  and  that  my 
soul  knoweth  right  well."^  "  Thj/  hands  have  made  me  and 
fashioned  meP 

Could  we  suppose  that  man  was  framed  to  eat,  to  sleep,  and  to 
die — that,  after  taking  a  few  turns  upon  the  grand  walk  of  life,  he 

1  Zech.  iv.  10.  "  2  prov.  xiii.  4.  3  i  Thess.  il  13. 

*  Gen.  i,  26.  5  Psalm  cxxxk.  14—16. 


120  EXPOSITION    OF    PSALM    CXIX, 

was  to  descend  into  the  world  of  eternal  silence,  we  might  well  ask 
the  question  of  God — "  Wherefore  hast  thou  made  all  men  in 
vain  ?"^  But  the  first  awakening  of  man  from  his  death-hke  sleep 
enlightens  him  in  the  right  knowledge  of  the  end  of  his  creation. 
If  I  am  conscious  of  being  the  workmanship  of  God,  I  shall  feel 
my  relationship  to  him,  and  the  responsibility  of  acting  according 
to  it.  I  would  plead  then  this  relation  before  him  in  asking  for 
hght,  life,  and  love.  I  cannot  serve  thee  as  a  creature,  except  I 
be  made  a  new  creature.  Give  me  a  spiritual  being,  without  which 
my  natural  being  cannot  glorify  thee.  Thou  hast  indeed  "  curi- 
ously wrought"  my  frame ;  but  sin  has  marred  all.  Make  me  thy 
spiritual  "  workmanship,  created  in  Christ  Jesus."^  "  Give  me  un^ 
derstanding^'' — spiritual  knowledge,  "  that  I  may  learn  thy  coin- 
m^indments^'' — "  Renew  a  right  spirit  within  me."^ 

But  the  natural  man  feels  no  need  of  this  prayer.  No,  he  is 
puffed  up  in  his  own  wisdom.  He  cannot  receive  the  divine  testi- 
mony, which  levels  him,  while  he  "  understandeth  not,"  with  "  the 
beasts  that  perish,"*  and  tells  him,  that  he  must  "  become  a  fool, 
that  he  may  be  wise."^  But  should  he  ever  know  his  new  state  of 
existence,  he  will  offer  up  this  prayer  eagerly  and  frequently ;  and 
every  step  of  his  way  heavenward  he  will  feel  increasing  need  of 
Divine  "  wisdom  and  spiritual  understanding." 

How  does  the  song  of  heaven  remind  us  of  this  end  of  our  crea- 
tion ! — "  Thou  art  worthy,  O  Lord,  to  receive  glory,  and  honor, 
and  power ;  for  thou  hast  created  all  things  ;  and  for  thy  pleasure 
they  are  and  were  created. '■•  In  harmony  with  this  song  we  must 
acknowledge,  that  the  "Lord  hath  made  all  things  for  himself "^ — 
that  he  "  created  all  things  for  his  glory."^  And  the  recollection 
that  he  "  created  us  by  Jesus  Christ,"^  brings  before  us  the  grand 
work  of  redemption,  and  the  work  of  the  new  creation  consequent 
upon  it.  He  who  created  us  in  his  own  image,  when  that  image 
was  lost,  that  he  might  not  lose  his  property  in  us,  put  a  fresh  seal 
upon  his  natural  right,  and  "  purchased  us  with  his  own  blood." 
Oh  !  let  us  not  be  insensible  to  this  constraining  motive  to  "  learii 
his  c(ymmandmentsP  "Ye  are  not  your  own,  for  ye  are  bought 
with  a  price ;  therefore  glorify  God  in  your  body  and  in  your  spirit, 
which  are  God's."^" 

74,  They  that  fear  thee  vnll  be  glad  when  they  see  me  ;  because  I  have  hoped 

in  thy  word. 

How  cheering  is  the  sight  of  a  man  of  God  !  How  refreshing 
his  converse !  How  satisfactory  and  enlivening  is  the  exhibition 
of  his  faith !  The  goodness  of  God  to  one  becomes  thus  the  joy 
and  comfort  of  all.  What  an  excitement  is  this  to  close  commu- 
nion with  our  God,  that  the  light  which  we  thus  receive  will  shine 
on  those  around  us  !     What  a  comfort  will  it  be,  even  in  our  own 

»  Ps.  Ixxxix.  47.  2  Eph.  ii.  10.  3  Pa.  U.  10.  *  lb.  xlix.  30. 

»  1  Cor.  iii.  18.  •  Rev.  iv,  11.  ""  Prov.  xvi.  4.  8  isa.  xliii.  7. 

•  Eph.  iii.  9.    Col.  i.  16.    John  i.  1—3.  "  1  Cor.  vL  19,  20. 


VERSE  74.  121 

hour  of  temptation,  that  the  hope  which  we  may  then  be  enabled 
to  maintain  in  the  word  of  God,  shall  prove  the  stay,  not  only  of 
our  own  souls,  but  of  the  Lord's  people  !  Many  a  desponding 
Christian,  oppressed  with  such  fears  as  this — "I  shall  one  day 
perish  by  the  hand  of  Saul,"* — when  he  hears  of  one  and  another 
exercised  in  the  same  trials,  and  who  have  "  hoped  in  GocPs  word,^^ 
and  have  not  been  disappointed,  "  loill  be  glad  when  he  sees  themP 
Thus  David  recorded  his  conflicts,  that  we  may  not  despair  of  our 
own;  and  his  triumphs,  that  "in  the  name  of  our  God  we  might 
set  up  our  banners"^ — "  I  had  fainted,  unless  I  had  believed  to  see 
the  goodness  of  the  Lord  in  the  land  of  the  living.  Wait  on  the 
Lord,  be  of  good  courage,  and  he  shall  strengthen  thine  heart :  wait, 
I  say,  upon  the  Lord."^  Thus  also,  under  affliction,  he  was  com- 
forted with  the  thought  of  comforting  others  with  the  history  of  his 
own  experience — "  iWy  soul  shall  make  her  boast  in  the  Lord: 
the  humble  shall  hear  thereof  and  be  glad.  O  praise  the  Lord 
with  7?ie,  and  let  us  magnify  his  natne  together.  He  hath  put  a 
new  song  into  my  mouth,  even  praise  unto  our  God.  Many  shall 
see  it,  and  fear,  and  shall  trust  in  the  Lord.  Bring  my  soul  out  of 
prison,  that  I  may  praise  thy  name ;  the  righteous  shall  compass 
me  about,  for  thou  shalt  deal  bountifully  with  me."* 

In  this  view,  the  believer,  who  has  been  "sifted  in  the  sieve"  of 
temptation,  without  the  least  "grain"  of  faith  or  hope  "faUing 
upon  the  earth,"^  stands  forth  as  a  monument  of  the  Lord's  faith- 
fulness, to  "strengthen  the  weak  hands,  and  confirm  the  feeble 
knees,  and  to  say  to  them  that  are  of  a  feeble  heart,  Be  strong,  fear 
not."«  Those  that  are  "fearful,  and  of  little  faith,"  '■^ are  glad 
when  they  see  him.^^  They  "  thank  God"  for  him,  and  "  take 
courage"^  for  themselves.  What  a  motive  is  this  to  keep  us  from 
despondency ;  that  instead  of  destroying,  by  our  unbelief,  those  who 
are  already  "  cast  down,"  we  may  enjoy  the  privilege  of  upholding 
their  confidence,  and  ministering  to  their  comfort!  And  how 
should  the  weak  and  distressed  seek  for  and  prize  the  society  of 
those,  who  have  been  instructed  by  the  discipUne  of  the  Lord's 
school ! 

Believer !  what  have  you  to  tell  to  your  discouraged  brethren  of 
the  faithfulness  of  your  God  1  Cannot  you  put  courage  into  their 
hearts,  by  declaring  that  you  have  never  been  "  ashamed  of  your 
hope?"  Cannot  you  tell  them  from  your  own  experience,  that 
Jesus  "is  for  a  foundation-stone,  a  tried  stone,  a  sure  foundation 7"^ 
Caimot  you  sbow  them,  that,  because  he  has  borne  the  burden  of 
their  sins,  he  is  able  to  "  bear  their  griefs,  and  to  carry  their  sor- 
rows'/"^ that  you  have  tried  him,  and  that  you  have  found  him  so? 
Oh!  be  animated  to  know  more  of  Christ  yourself;  let  your  hope 
in  him  be  strengthened,  that  you  may  cause  gladness  in  the  hearts 
of  those  that  see  you ;   so  that  "  whether  you   be  afflicted,  or 

>  1  Sam.  xxni.  1.  2  Psalm  xx.  5.  3  lb.  xxvii.  13,  14. 

*  lb.  xxxiv.  2, 3 ;  xl.  3 ;  cxlii.  7.    Compare  also  Ixix.  30—32.  ^  Amos  ix.  9. 

6  Isa.  XXXV.  3,  4.  7  Acts  xxviii,  15.  8  isa.  xxvi.  16.         »  lb.  liii.  4. 


122  EXPOSITION    OF    PSALM    CXIX. 

whether  you  be  comforted,  it  may  be  for  their  consolation  and 
salvation."^ 

But  O  my  God !  how  much  cause  have  I  for  shame,  that  I  im- 
part so  httle  of  thy  glorious  hght  to  those  around  me.  Perhaps 
some  poor  trembling  sinner  "  has  been  glad  when  he  saw  me," 
hoping  to  hear  something  of  the  Saviour  from  my  lips,  and  has 
found  me  straitened,  and  cold,  and  dumb.  Oh  !  that  I  may  be  so 
"  filled  with  the  Spirit,"  so  experienced  in  thy  heavenly  ways,  that 
I  may  invite  "  all  that  fear  thee  to  come  to  me,"  that  I  may  "  tell 
them  what  thou  hast  done  for  my  soul;"^  so  that,  "when  men  are 
cast  down,  they  may  say,  There  is  lifting  up."' 

75.  Ikncnv,  O  Lord,  that  thy  judgments  are  right,  and  that  thou  in  faithfulness 

hast  afflicted  me. 

This  is  the  Christian's  acknowledgment — fully  satisfied  with 
the  dispensations  of  God.  This  is  his  confidence — so  invigorating 
to  his  own  soul — so  cheering  to  the  Church.  The  Lord's  dealings 
are  called  his  judgments — not  as  having  judicial  curses,  but  as 
the  acts  of  his  justice  in  the  chastening  of  sin."*  Perhaps  also — as 
the  administration  of  his  wise  judgment  in  their  measure  and  ap- 
plication.^ But  here  is  not  only  the  confession  of  the  Lord's  gene- 
ral judgment,  but  of  his  espedal  f ait hf  illness  to  himself.  And  this 
he  knew^noi  from  the  dictates  of  the  flesh,  (which  would  have 
given  a  contrary  verdict,)  but  from  the  testimony  of  the  word/  and 
the  witness  of  his  own  experience.'^  It  could  not  be  doubted — 
much  less  denied — ^  I  know,  O  Lord,  that  thy  rules  of  proceeding 
are  agreeable  to  thy  perfect  justice  and  wisdom ;  and  I  am  equally 
satisfied,  that  the  afflictions  that  thou  hast  laid  upon  me  from  time 
to  time,  are  only  to  fulfil  thy  gracious  and  faithful  promise  of 
making  me  eternally  happy  in  thyself.'  Blessed  fruit  of  aflfliction  ! 
when  we  can  thus  "  see  the  end  of  the  Lord,  that  the  Lord  is  very 
pitiful,  and  of  tender  mercy" — that  his  "  thoughts  towards  us  are 
thoughts  of  peace,  and  not  of  evil  !"^  "  The  patience  and  faith  of 
the  saints"  teach  this  difficult  but  most  consoling  lesson  in  decipher- 
ing the  mysterious  lines  in  God's  providence. 

The  child  of  God,  under  the  severest  chastisement,  must  ac- 
knowledge justice.  Our  gracious  reward  is  always  more — our 
"  punishment  always  less,  than  our  iniquities  deserve."^  "Where- 
fore should  a  living  man  complain  ?"'°  In  trouble,  indeed — but  not 
in  hell.  If  he  complain,  let  it  be  of  none  but  himself,  and  his  own 
wayward  choice.  I  know,  O  Lord,  that  thy  judgments  are  right 
— and  who  can  doubt  the  wisdom  ?  Who  would  charge  the  ope- 
rator with  cruelty,  in  cutting  out  the  proud  flesh  that  was  bringing 
death  upon  the  man?  Who  would  not  acknowledge  the  right 
judgment  of  his  piercing  work  ?  Thus,  when  the  Lord's  painful 
work  separates  us  from  our  sins,  weans  us  from  the  world,  and 

»  2  Cor.  i.  6.  2  Psalm  Ixvi.  16.  3  Job  xxu.  29.  <  1  Peter  iv.  17. 

8  Jer.  X.  24.    Comp.  Isa.  xxvii.  8.  «  Deut.  xxxii.  4.  ">  Verse  137;  cxlv.  17. 

8  James  v.  11.  Jer.  xxix.  11.  »  Ezra  ix.  18.  Comp.  Job  xi.  6.  ^°  Lam.  iii.  39. 


VERSE  75.  123 

brings  us  nearer  to  himself,  what  remains  for  us,  but  thankfully  to 
acknowledge  his  righteousness  and  truth  ?  Unbelief  is  put  to  re- 
buke ;  and  we,  of  any  suspicion  "  that  God  has  forgotten  to  be 
gracious,"  must  confess,  "This  is  our  infirmity."^ 

This  assurance  of  the  Lord's  perfect  justice,  wisdom,  and  intimate 
knowledge  of  our  respective  cases,  leads  us  to  yield  to  his  appoint- 
ments in  dutiful  silence.  Thus  Aaron,  under  his  most  afflictive 
domestic  calamity,  "  held  his  peace."*  Job  under  a  similar  dispen- 
sation was  enabled  to  say,  "The  Lord  gave,  and  the  Lord  hath 
taken  away  :  blessed  be  the  name  of  the  Lord  !"^  Eli's  language 
in  the  same  trial  was,  "  It  is  the  Lord ;  let  him  do  what  seemeth 
him  good."*  David  hushed  his  impatient  spirit,  "  I  was  dumb ;  I 
opened  not  my  mouth,  because  thou  didst  it."  And  when  Shimei 
cursed  him,  he  said,  "  Let  him  alone ;  let  him  curse ;  for  the  Lord 
hath  bidden  him."^  The  Shunammite,  in  the  meek  resignation  of 
faith,  acknowledged,  "  It  is  well.""  Hezekiah  kissed  the  rod,  while 
it  was  smiting  him  to  the  dust,  "  Good  is  the  word  of  the  Lord 
which  thou  hast  spoken."^  Thus  uniform  is  the  language  of  the 
Lord's  people  under  chastisement,  I  know ,  O  Lord^  that  thy  judg- 
ments are  right. 

But  the  confession  of  justice  may  be  mere  natural  conviction.^ 
Faith  goes  further,  and  speaks  of  faithfidness.  David  not  only 
acknowledges  God's  right  to  deal  with  him  as  he  saw  fit,  and  even 
his  wisdom  in  dealing  with  him  as  he  actually  had  done,  but  his 
faithfulnes  in  afflicting — not  his  faithfulness,  though  he  afflicted 
— but  in  afflicting  him;  not  as  if  it  were  consistent  with  his  love, 
but  as  the  fruit  of  his  love.  It  is  not  enough,  to  justify  God. 
What  abundant  cause  is  there  to  praise  him  !  It  is  not  enough  to 
forbear  to  murmur.  How  exciting  is  the  display  of  his  faithfid- 
ness  and  love  !  Yes — the  trials  appointed  for  us  are  none  else 
than  the  faithful  performance  of  his  everlasting  engagements.  And 
to  this  cause  we  may  always  trace  (and  it  is  our  privilege  to  believe 
it,  where  we  cannot  visibly  trace  it)  the  reason  of  much  that  is 
painful  to  the  flesh. ^  Let  us  only  mark  its  gracious  effects  in  our 
restoration^" — instruction" — healing  of  our  backslidings,^*  ^^d  the 
continual  purging  of  sins^^ — and  then  say,  '  Is  not  the  faithfulness 
of  God  gloriously  displayed  V  The  Philistines  could  not  under 
stand  Samson's  riddle — how  "  Meat  could  come  out  of  the  eater, 
and  sweetness  out  of  the  strong."**  As  little  can  the  world  compre 
hend  the  fruitfulness  of  the  Christian's  trials  ;  how  his  gracious 
Lord  sweetens  to  him  the  bitter  waters  of  Marah,*°  and  makes  the 
cross  not  so  much  the  puishment,  as  the  remedy  of  sin.  He  finds 
therefore  no  inclination,  and  he  feels  that  he  has  no  interest  in 

J  Psalm  Ixxvii.  7—10.  2  Lev.  x.  1—3.  3  job  i.  21.    Comp.  ii.  10. 

<  1  Sam.  iii.  18.  5  Psalm  xxxix.  9.    2  Sam.  xvi.  11, 12.  «  2  Kings  iv.  26. 

f  Isa.  xxxix.  8.  8  Exod.  ix.  27.    Judges  i,  7.    2  Chron.  xii.  6. 

9  Psalm  Ixxxix;.  30—32.    Deut.  viii.  16.    Comp.  Psalm  cvii.  43. 
^°  Verse  67,  and  texts  referred  to  on  that  verse.  "  Verse  71,  and  texts. 

12  Rosea  ii.  6,  7,  14.  ^^  isa.  xxvii.  9 ;  xlviii,  10.     Zech.  xiii.  9.  John  xv.  2. 

M  Judges  xiv.  14.  is  See  Exodus  xv.  23—25. 


124  EXPOSITION    OF    PSALM    CXIX. 

having  any  change  made  in  the  Lord's  appointments,  painful  as 
they  may  be  to  the  flesh.  He  readily  acknowledges  that  his  mer- 
ciful designs  could  not  have  been  accomplished  in  any  other  way  ; 
while  under  trials  many  sweet  tokens  of  love  are  vouchsafed,  which, 
under  circumstances  of  outward  prosperity,  could  not  have  been 
received  with  the  same  gratitude  and  delight. 

You  that  are  living  at  ease  in  the  indulgence  of  what  this  poor 
world  can  afford,  how  little  does  the  Christian  envy  your  portion ! 
How  surely  in  some  future  day  will  you  be  taught  by  experience 
to  envy  his !  The  world's  riches  are  daily  becoming  poorer,  and 
its  pleasures  more  tasteless.  And  what  will  they  be,  and  how  will 
they  appear,  when  eternity  is  at  hand  !  Whereas  affliction  is  the 
special  token  of  our  Father's  love,'  conformity  to  the  image  of  Jesus, 
and  preparation  for  his  service  and  kingdom.  It  is  the  only  bless- 
ing that  the  Lord  gives,  without  requiring  us  to  ask  for  it.^  We 
receive  it  therefore  as  promised,  not  as  threatened ;  and  when  "  the 
peaceable  fruits  of  righteousness,"*  which  it  worketh  in  God's  time 
and  way,  spring  up  in  our  hearts,  humbly  and  gratefully  will  we 
acknowledge  the  righteousness  of  his  ''' judgments j^"*  and  the  '■^faith- 
fubiess"  of  his  corrections. 

76.  Let,  I  pray  thee,  thy  merciful  kindness  he  for  my  comfort,  according  to  thy 
word  unto  thy  servant. 

What  !  does  the  Psalmist  then  seek  his  comfort  from  the  very 
hand  that  strikes  him?  This  is  genuine  faith,  "Though  he  slay 
me,  yet  will  I  trust  in  him."*  The  very  arm  that  seems  to  be  up- 
lifted for  my  destruction,  shall  be  to  me  the  arm  of  salvation. 

Several  of  the  preceding  verses  have  spoken  of  affliction.^  The 
Psalmist  now  prays  for  alleviation  under  it.  But  of  what  kind? 
He  does  not  "  beseech  the  I^ord,  that  it  might  depart  from  him."« 
No.  His  repeated  acknowledgments  of  the  supports  vouchsafed 
under  it,  and  the  benefits  he  had  derived  from  it,  had  reconciled  him 
to  commit  its  measure^  and  continuance  to  the  Lord.  All  that  he 
needs,  and  all  that  he  asks  for,  is,  a  sense  of  his  ^^??ierciful  kind- 
ness'^  upon  his  soul.  Thus  he  submits  to  his  justice  in  accumulated 
trials,  and  expects  consolation  under  them  solely  upon  the  ground 
of  his  free  favor.  Indeed  it  is  hard  to  hold  on  under  protracted  af- 
fliction without  this  precious  support.  Patience  may  restrain  mur- 
muring— but  a  sense  of  love  alone  keeps  from  fainting.  Holiness 
is  our  service — affliction  is  our  exercise — comfort  is  our  gracious 
reward.  All  the  candles  in  the  world,  in  the  absence  of  the  sun, 
can  never  make  the  day.  The  whole  earth  in  its  brightest  visions 
of  fancy,  destitute  of  the  Lord's  love,  can  never  cheer  nor  revive  the 

1  Heb.  xii.  6.     Rev.  iii.  19. 

2  Phil.  i.  29.  Lord  Bacon  somewhere  remarks,  "  that,  however  temporal  prosperity 
may  have  been  promised  to  the  Church  under  the  Old  Testament;  affliction,  and  suffer- 
ing, and  trial,  are  the  promises  made  to  the  Church  under  the  Gospel  dispensation. 

3  Such  as  patience,  experience,  hope — the  work  of  tribulation.  Heb.  xii.  11,  with 
Rom.  V.  3—5. 

4  Job  xiii.  15.  »  Verses  67,  71 ,  75.  «  2  Cor.  xii.  8.  7  Jer.  x.  24. 


VERSE  76.  125 

soul.  Indeed  it  matters  little  where  we  are,  or  what  we  have.  In 
the  fulness  of  refreshing  ordinances,  unless  the  Lord  meets  us,  and 
blesses  us  with  his  ^^ merciful  kindness  for  our  comfort J^  it  is  "a 
thirsty  land,  where  no  water  is."  Absalom  might  as  well  have 
been  at  Geshur  as  at  Jerusalem,  so  long  as  he  "saw  not  the  king's 
face."*  Notliing  that  the  Lord  "  gives  us  richly  to  enjoy,"  will  sat- 
isfy, if  this  source  of  refreshment  be  withheld.  The  worldling's  in- 
quiry is — '•  who  will  show  us  any  good  V  The  Christian  forms  his 
answer  into  a  prayer — "Lord  !  lift  thou  up  the  light  of  thy  coun- 
tenance upon  me."2  "  Let  thy  ^nerciful  kindness  be  for  my  com- 
forty  This  gives  the  enjoyment  of  every  real  good,  and  supplies 
the  place  of  every  fancied  good.  It  is  a  blessing  that  never  cloys, 
and  will  never  end :  and  every  fresh  taste  quenches  the  thirst  for 
earthly  pleasures.  "  Whosoever  drinketh  of  this  water" — said  our 
Divine  Saviour — "  shall  thirst  again.  But  whosoever  drinketh  of  the 
water  that  I  shall  give  him  shall  never  thirst  l"^  "  Delight  thyself 
in  the  Lord ;  and  he  shall  give  thee  the  desires  of  thine  heart."* 

But,  reader,  do  you  wish  to  realize  this  comfort  ?  Then  seek  to 
approach  your  God  by  the  only  way  of  access.  Learn  to  contem- 
plate him  in  the  only  glass  in  which  a  God  of  love  is  seen — "  in 
the  face  of  Jesus  Christ."^  Guard  against  looking  for  comfort  from 
any  other  source.  Beware  especially  of  that  satisfaction  in  creature 
cisterns,  which  draws  you  away  from  "  the  fountain  of  living  waters."* 
Learn  also  to  prize  this  comfort  supremely,  and  not  to  be  content 
without  some  enjoyment,  or  even  with  a  scanty  measure  of  enjoy- 
ment ;  but  rather  let  every  day's  refreshment  be  made  a  step  for 
desiring  and  attaining  renewed  and  sweeter  refreshment  for  to- 
morrow. Some,  however,  appear  to  look  at  David's  experience,  as 
if  at  present  they  could  hardly  expect  to  reach  its  happiness :  and 
so  they  go  on  in  a  low,  depressed,  and  almost  sullen  state,  refusing 
the  privileges,  which  are  as  freely  offered  to  them  as  to  others.  But 
such  a  state  of  mind  is  highly  dishonorable  to  God.  Let  them 
earnestly  plead  their  interest  in  the  word  of  promise,  ^^  According  to 
thy  word  unto  thy  servant^  Let  them  lay  their  fingers  upon  one 
or  all  of  the  promises  of.  their  God.  Let  them  spread  before  the 
Lord  his  own  hand-writing  and  seals ;  and  their  Saviour  hath  said, 
"According  to  your  faith  be  it  unto  you."'     "The  king  is  held  in 

1  Compare  2  Sara.  xiv.  23,  24.  2  Psalm  iv.  6.  3  John  iv.  13,  14. 

4  Psalm  XXX vii.  4.  5  2  Cor.  iv.  6.     Compare  John  xiv.  6.  «  Jer.  ii.  13. 

">  Matt.  ix.  29.  The  vt^riter  cannot  forbear  indulging  himself  with  a  transcript  of  the 
prayers  of  Monica,  Augustine's  mother,  as  a  beautiful  example  of  this  earnestness  and 
simplicity  of  faith  in  pleading  the  promises  of  the  word — "Lord,  these  promises  were 
made  to  be  made  good  to  some,  and,  why  not  to  me*?  I  hunger;  I  need;  I  thirst;  I 
wait.  Here  is  thy  hand- writing  in  thy  word;  and  in  the  last  sacrament,  I  had  thy  seal 
affixed  to  it.  I  am  resolved  to  be  as  importunate  till  I  have  obtained,  and  as  thankful 
afterwards,  as  by  thy  grace  I  shall  be  enabled;  being  convinced  that  I  am  utterly  lost 
and  undone,  if  thou  hearest  not  the  desires  of  the  humble ;  and  if  thou  dost  hear  and 
grant,  I  am  so  well  acquainted  with  myself  and  with  my  own  heart,  that  I  have  nothing 
to  glory  in ;  but  I  shall  wholly  glory  in  the  Lord ;  and  I  do  resolve  and  believe,  that  I 
shall  to  all  eternity  celebrate  and  magnify  the  riches  of  thy  grace.  Thy  promises  are  the 
discoveries  of  thy  purposes,  and  vouchsafed  as  materials  for  our  prayers ;  and  in  my  sup- 
plications I  am  resolved  every  day  to  present  and  tender  them  back  to  thee ;  and  if  thou 


126  EXPOSITION    OF   PSALM   CXIX. 

the  galleries;"*  and,  if  he  should  "make  as  though  he  would -go 
farther,"  he  is  willing  that  we  should  "  constrain  him,  saying,  Abide 
with  us."2  No  veil  now  but  the  veil  of  unbelief  need  hinder  us 
from  seeing  an  unclouded,  everlasting  smile  of  "  Tnerciful  kijidness^ 
upon  our  heavenly  Father's  reconciled  face.  Only  let  us  see  to  it, 
that  he  is  the  first,  the  habitual  object  of  our  contemplation,  the 
satisfying  well-spring  of  our  delight — that  he  is  the  one  desire,  to 
which  ever  other  is  subordinate,  and  in  which  every  other  is  ab- 
sorbed. 

Lord  Jesus !  I  would  seek  for  a  renewed  enjoyment  in  "  thy  mer- 
ciful ki?idnessJ'  I  would  not  forget  that  it  was  this  that  brought 
thee  down  from  heaven — that  led  thee  to  endure  the  death  of  the 
cross — that  has  washed  me  in  thy  precious  blood — that  visits  me 
with  many  endearing  tokens  of  thy  love.  O  let  all  my  days  be 
spent  in  the  sense  of  this  ^^  merciful  kindness  for  my  cornfort^^''  and 
in  rendering  to  thee  the  unworthy  returns  of  grateful,  filial  service. 

77.  Let  thy  tender  mercies  come  unto  me,  that  I  may  live  j  for  thy  law  is  my 

delight. 

Sin  is  no  light  trouble  to  the  man  of  God.  Mercy,  therefore,  is 
to  him  no  common  blessing.  Never  can  he  have — never  can  he 
ask  enough.  Hence  his  repeated  cries.  Mercy  brought  him  out 
of  sin  and  misery.  Mercy  keeps — holds  him  on — assures  him  to 
the  end.^  Every  blessing  comes  in  the  way  of  mercy.''  The  most 
careful  "  walker  according  to  the  Gospel  rule,"«  needs  mercy.  The 
elect  are  "  vessels  of  mercy"" — filled  up  to  the  brim  with  mercy. 
The  crown  of  glory  at  last  is  received  at  the  hands  of  mercy.' 

The  distinguishing  character  of  God  is,  that  his  mercies  are  ten- 
der mercies^ — a  father's  pitying^ — yearn ing*" — mercies.  When  his 
returning  prodigal  expected  probably  upbraiding  looks,  if  not  a 
frown  of  banishment,  how  did  these  tender  mercies  bring,  not  only 
his  sins,  but  also  his  very  confessions  in  the  depths  of  the  sea,  and 
welcome  him  without  a  cloud  to  his  forsaken  home  !"  The  same 
tender  consideration  puts  away  from  his  children  all  anxiety  re- 
specting "  what  they  shall  eat,  or  what  they  shall  drink,  or  where- 
withal they  shall  be  clothed."*^  As  a  Father,  he  also  "  chasteneth"'^ 
them — "  he  sufiereth  their  manners"** — he  "  spareth  them,  as  a  man 
spareth  his  own  son  that  serveth  him  ;"'5 — and  finally,  he  determin- 

wilt  have  regard  to  them,  and  appear  to  be  a  'God  of  truth'  to  my  soul ;  a  poor  creature, 
that  hath  long  feared  to  burn  in  hell  for  hypocrisy,  will  be  secured  and  made  happy  for 
ever.  I  am  resolved  to  wait  upon  thee,  and  to  cast  down  my  soul  upon  thee  in  thia 
way ;  and  thou  hast  assured  me,  thou  art  a  '  God  of  judgment.'  Thou  didst  promise  in 
judgment.  Thou  knewest  what  thou  didst  in  making  such  promises;  and  thou  wilt  be 
a  'God  of  judgment;'  thou  knowest  when  and  where  to  make  t'hem  good;  and  thou 
hast  pronounced—'  Blessed  arc  all  they  that  wait  for  thee.'  On  thee  I  will  wait,  and  for 
this  blessing  I  will  hope  and  look." 

1  Can.  vii.  5;  also  vi.  5. 

2  Compare  Luke  xxiv.  28,  29,  with  Gen.  xxxii.  26—29.  Compare  the  invitation  given, 
Can.  iv.  16,  instantly  accepted,  v.  I. 

3  Psalm  cxxxviu.  8.  <  lb.  cxxxvi.  23—25.  6  Gal.  vi.  16. 

6  Rom.  ix.  23.  7  Matthew  xxv.  34.  ^  pgalm  li.  1 ;  Ixxix.  8. 

•  lb.  ciii.  13.  10  Hosea  xi.  8.    Jer.  xixi.  20.  "  Compare  Luke  xv.  20—24. 

»  Matt.  vi.  25—34.         "  Deut.  viU.  5.  "  Acts  liu.  18.  ^  Mai.  ill  17. 


VERSE  78.  127 

eth  respecting  each  of  them  by  an  act  of  sovereign  power — "  Thou 
shalt  call  me,  My  Father,  and  shalt  not  depart  from  me."^  In  a 
yet  more  endearing  character  he  speaks — "As  one  whom  his 
mother  comforteih^  so  will  I  comfort  you.  They  may  forget ;  yet 
will  1  not  forget  thee.*'* 

Yet  have  we  no  just  apprehension  of  these  tender  mercies,  unless 
they  come  unto  us.  In  the  midst  of  the  wide  distribution,  let  me 
claim  my  interest.  Let  them  come  unto  m^e.^  Praised  be  God ! 
the  way  is  open  to  me.  The  mere  report  is  unfruitful.  I  cannot 
speak  of  them  with  glow  and  unction.  The  application  of  them 
is  life — not  the  mere  breathing  of  spiritual  existence,  but  the  life 
of  my  life — the  living  principle  of  devotedness  and  enjoyment — 
living  to  and  for  God  in  every  form  and  sphere,  in  every  hour  and 
action  of  the  day;  my  feebleness  becoming  strength  in  the  Lord  ; 
"  walking  up  and  down  in  his  name."^  This  truly  is  "  reigning 
in  life ;"«  rising  to  more  of  its  honor  and  dignity,  and  reaching  forth 
to  more  of  its  excellence  and  happiness. 

But  let  us  not  lose  sight  of  the  abundant  overflowing  spring, 
from  which  our  life  is  maintained.  In  Christ  was  life ;«  and  he 
"  came  that  we  might  have  life,  and  that  we  might  have  it  more 
abundantly."'  There  cetn  be,  therefore,  no  exercises  of  life  without 
a  vital  union  to  Christ — the  source  of  life.  Shall  we  then  give  up 
the  hope  of  believing  in  Christ,  till  we  feel  the  influence  of  this  spir- 
itual principle  ?  This  would  be  indeed  like  refusing  to  abide  in 
the  vine,  till  we  could  bring  forth  fruit ;  whereas  the  branch,  while 
separated  from  the  vine,  must  ever  be  fruitless  and  withered.^  We 
must  receive  life  fro?n  Christ,  7iot  bring  it  to  him.  Faith  im- 
plants us  in  him ;  and  "  Christ  dwelling  in  the  heart  by  faith" 
becomes  the  life  of  the  soul,  animating  it  in  the  ways  of  God.^ 

This  life,  therefore,  will  manifest  itself  in  delight  in  God^s  law. 
We  shall  not  be  satisfied  to  Uve  upon  the  mere  surface  of  the  Gos- 
pel (which  is  barren  and  unproductive,  as  any  other  surface,  in  spir- 
itual usefulness,)  but  we  shall  search  into  its  hidden  treasures,  and 
draw  forth  its  real  life  and  consolation.  This  ^^  delighf^  will 
furnish  a  plea  for  our  use  at  the  throne  of  grace.  '  If  this  is  the 
fruit  and  acting  of  the  life  of  thine  own  implanting.  Lord  !  cherish 
it.  Let  me  live  by  the  influence  of  "  thy  tender  mercies.^^  I  ven- 
ture to  plead  my  delight  in  thy  law,  as  an  evidence  of  my  adoption 
into  thy  family.  And,  therefore,  I  would  renew  my  plea  and  my 
petition — "  Let  thy  tender  m,ercies  come  unto  me,  that"  my  life 
may  be  not  only  existence,  but  enjoyment — the  beginning,  the 
earnest  of  the  everlasting  life  and  bliss  of  heaven.' 

78.  Let  the  proud  he  ashamed ;  for  they  dealt  perversely  loith  me  without  a 
cav^e  :   hut  I  will  meditate  in  thy  precepts. 

The  prophecy  with  which  God  himself  condescended  to  open  the 

1  Jer.  iii.  19.  2  isa.  Ixvi,  13 ;  xlix.  15.  3  Verse  41.  <  Zech.  x.  12. 

5  Rom.  V.  17.  6  John  i.  4.  7  lb.  x.  10.  8  lb.  xv.  4r— 6. 

9  Compare  Gal.  ii.  20,  with  Ezek,  ixxvL  27. 


128  EXPOSITION    OF   PSALM  K3XIX. 

history  of  the  Church,  has  ever  since  been  in  the  course  of  accom- 
phshment.i  "  Enmity  between  the  seed  of  the  serpent  and  the 
seed  of  the  woman,"  has  been  the  prevaiUng  character  and  course 
of  the  world.  "  An  unjust  man  is  an  abomination  to  the  just ;  and 
he  that  is  upright  in  the  way  is  abomination  to  the  wicked."'^ 
David,  however,  prayed  for  the  confusion  of  his  enemies — not  in  a 
vindictive  spirit,  as  if  thirsting  for  their  destruction ;  but  as  opening 
the  way  for  his  own  more  free  service  of  God.^  and  as  a  chastening, 
that  might  eventually  turn  to  their  salvation — "  Fill  their  faces 
with  shame,  that  they  may  seek  thy  name^  O  Lord.^'^  That  his 
prayer  was  the  expression  of  his  tender  compassion,  rather  than  of 
resentful  feeling,  is  sufficiently  evident  from  his  affectionate  weep- 
ing concern  for  their  immortal  interests.^  Prayers  of  the  same  de- 
precating character  dropped  from  the  lips  of  the  gentle  and  com- 
passionate Saviour  :^  while  the  objects  of  his  awful  deprecations 
were  interested  in  the  most  yearning  sympathies  of  his  heartJ  A 
regard  also  for  the  honor  of  God  dictated  this  prayer.  David  knew 
that  the  malice  of  his  enemies  against  him  was  only  the  working 
of  their  enmity  against  God ;  that  it  was  not  so  much  him  that 
they  hated  and  persecuted,  as  God  in  him.  And  therefore  as  a 
servant  of  God  he  could  appeal — "  Do  not  I  hate  them,  O  Lord, 
that  hate  thee  ?  and  am  not  1  grieved  at  those  that  rise  up  against 
thee?  /  hate  them  with  perfect  hatred ;  I  count  them  Qniiie 
enemies.'^^  The  followers  of  a  despised  Saviour  must  indeed  expect 
to  be  sorely  distressed  with  the  perverseness  of  the  proud.  But 
when,  like  their  Master,  they  can  testify  that  it  is  ^^  without  a 
cause^^^  how  cheering  are  their  Master's  words  !  "  Blessed  are  ye, 
when  men  shall  revile  you,  and  persecute  you,  and  shall  say  all 
manner  of  evil  against  you  falsely  for  my  sake.  Rejoice,  and  be 
exceeding  glad  ;  for  great  is  your  reward  in  heaven."^" 

And  have  you,  reader,  been  exercised  with  trials  from  an  ungodly 
world  ?  Has  the  derision  of  the  proud,  or  the  slight  or  ill-treatment 
of  the  ungodly,  never  excited  revengeful  feelings  within  ?  Have 
you  always  been  enabled  to  set  your  Saviour's  example  before  you, 
and,  "in  patience  possessing  your  soul,"  to  refer  your  cause  to.- your 
Almighty  Friend  ?  "  O  Lord,  I  am  oppressed,  undertake  for  me."*^ 
Remember  he  has  engaged  to  take  up  your  cause — "  Shall  not  God 
avenge  his  own  elect,  which  cry  day  and  night  unto  him,  though 
he  bear  long  with  them  !  /  tell  you  that  he  will  avenge  them 
speedily. ''''^'^ 

But  learn  in  the  hour  of  trial  where  to  go,  and  what  to  do.  Go 
to  the  word  of  God  for  direction  and  support.  "  Meditate  in  his 
precepts.'''  There  is  often  a  hurry  of  mind  in  times  of  difficulty, 
which  unhinges  the  soul  from  the  simple  exercise  of  faith.  But 
habit  brings  practice,  and  steadiness,  and  simplicity,  enabling  us 

1  Gen.  iii.  15.    Compare  Rev.  xii.  17.  *  Pro  v.  xxix.  27. 

3  Verse  134.  <  Psalm  Ixxxiii.  16.  «  Verses  53,  136,  158. 

•  Psalm  Ixix.  21— 28.  t  Comp.  Matt,  xxiii.  37.  »  Psalmcxxxix.21,22. 

8  lb.  XXXV.  19 ;  Ixix.  4,  with  John  xv.  25.  "  Matthew  v.  11 ,  12. 

"  Iswah  xxiviii.  14.    Compare  Psalm  cxl.  12,  13.  *«  Luke  xviji.  7,  8. 


VERSE  79.  129 

most  sweetly  to  fix  our  hearts  upon  the  word  of  God,  and  to  apply 
its  directions  and  encouragements  to  the  present  exigency.  Our 
enemies  fight  against  us  with  an  arm  of  flesh.  We  resist  them 
with  the  armor  of  the  word  of  God.  And  how  inestimably  precious 
is  the  armor,  refuge,  strength,  and  consolation,  here  provided  for  us, 
against  every  effort  to  disturb  our  peace,  "or  separate  our  hearts 
from  the  love  of  God,  which  is  in  Christ  Jesus  our  Lord  !" 

79.  Let  those  that  fear  thee  turn  unto  me,  and  those  that  have  Tcnown  thy  tes- 
timonies. 

As  the  believer  finds  trouble  from  the  world,  he  prays  that  he 
may  find  help  from  the  Lord's  people.  The  very  sight  of  our  Fa- 
ther's family  is  cheering.  It  brings  not  only  fellowship  but  help. 
For  the  wise  distribution  of  gifts  in  the  body — each  having  his  own 
gift — were  ordained  for  the  mutual  help  and  sympathy  of  the 
several  members.^  It  is  painful  therefore  to  see  Christians  often 
walking  aloof  from  each  other,  and  suffering  coldness,  distance, 
and  mutual  differences  and  distrust  to  divide  them  from  their  bre- 
thren. Who  then  will  not  pray  that  he  who  has  the  hearts  of  all 
his  people  in  his  hand,  would  "  turn  the  hearts  of  those  that  fear 
him.  and  know  his  testimonies,^^  unto  their  brethren  ?  It  was  the 
honor  of  Mordecia,  that  he  was  "  accepted  of  the  multitude  of  his 
brethren."*  In  the  primitive  Church,  "Demetrius  had  good  report 
of  all  men,  and  of  the  truth  itself  ;"3  and  the  members  of  the  Church 
generally  "did  eat  their  meat  with  gladness  and  singleness  of 
heart ;  praising  God,  and  having  favor  with  all  the  peopleJ'^* 
*  Then,'  as  Chrysostom  exultingly  exclaims,  '  the  Church  was  a 
little  heaven.'  Then  they  could  say  to  each  other, — "  Behold,  how 
good  and  pleasant  it  is  for  brethren  to  dwell  together  in  unity  !"» 
and  even  their  heathen  neighbors  were  awed  and  constrained  into 
the  confession,  "  See  how  these  Christians  love  one  another." 

Alas  !  that  our  Jerusalem  should  no  longer  exhibit  the  picture 
of  a  "  city  compact  together"^ — that  so  many  "  walls  of  partition" 
should  separate  brother  from  brother,  so  that  our  Zion  has  very 
rarely  been  exhibited  in  her  "  perfection  of  beauty,"  when  "  the 
multitude  of  them  that  believed  were  of  one  heart  and  of  one 
soul."^  Prejudice  and  misconception  divided  Job  from  his  friends.^ 
Want  of  forbearance  cankered  the  union  of  the  members  of  the 
Church  of  Rome,^  and  even  prevailed  to  separate  chief  friends — 
Paul  and  Barnabas-^"  Diversity  of  sentiment  injured  the  influence 
of  brotherly  love  at  Corinth. ^^     And  thus  it  has  been  in  every  suc- 

1  1  Cor.  xii.  7.     Eph.  iv.  15,  16.  2  Esther  i.  3. 

3  John  12.  <  Acts  u.  46,  47. 

5  Psalm  cxxxiii.  I.  Most  truly  catholic  was  the  rule  of  the  excellent  Philip  Henry, 
and  most  consistently  exemplified  in  his  Christian  conduct,  determining  '"'in  those  things, 
in  which  all  the  people  of  God  are  agreed,  to  spend  my  zeal ;  and  as  for  other  things 
about  which  they  differ,  to  walk  according  to  the  light  God  hath  given  me,  and  charita- 
bly to  believe  others  to  do  so  too." — Life,  Williams's  Edition,  p.  127. 

6  Psalm  cxxu.  3.  7  ib.  1.  2,  with  Acts  iv,  32.  8  job.  vi.  29. 

»  Rom.  xiv.  XV.  1—7.  1°  Acts  xv.  37.  n  1  Cor.  i.  10—12. 

9 


130  EXPOSITION    OF    PSALM    CXIX. 

cessive  age  of  the  Church ;  so  that  the  full  answer  to  the  Re- 
deemer's prayer,  and  the  grand  display  to  the  world  of  the  Divine 
original  of  the  Gospel,  is  yet  to  be  manifested.^  But  as  "  the  com- 
munion of  saints"  was  the  pecuhar  feature  of  primitive  Christianity, 
and  ever  since  has  formed  an  article  of  her  faith  ;  in  proportion 
as  we  return  to  the  primitive  standard,  we  shall  hold  closer  fellow- 
ship with  each  other — as  "members  of  one  body"* — "considering 
one  another,  to  provoke  unto  love  and  to  good  works"^ — "  bearing 
one  another's  burdens* — and  receiving  one  another,  as  Christ  also 
received  us,  to  the  glory  of  God."^ 

Want  of  Christian  self-denial  presents  the  main  hindrance  to 
this  "  keeping  the  unity  of  the  spirit  in  the  bond  of  peace."  But 
— admitting  that  some  of  the  brethren  are  "weak  in  the  faith"  in 
comparison  with  ourselves — are  we  then  to  be  'roUing  endlessly 
the  returning  stone,'^  obtruding  always  the  same  stumbling  offence 
upon  them  V  We  are  "  not  to  please  ourselves"  in  compelling 
them  to  adopt  our  views ;  but  rather  to  "  receive  them,  and  bear 
their  infirmities."^  Accursed  be  that  charity,  that  is  preserved  by 
"  the  shipwreck  of  faith  !"  But  though  Scriptural  truth  must 
never  be  denied,  there  are  times  when  it  may  be  forborne.  The 
Apostle  "knew  and  was  persuaded  of  the  Lord  Jesus,  that  there 
was  nothing  unclean  of  itself;"^  yet  he  would  rather  allow  even 
the  misconception  of  conscience,  until  clearer  light  should  be  given, 
than  endanger  the  unity  of  the  Church.  Liberty  must  give  place 
to  love :  and  for  himself,  he  would  rather  restrain  himself  from  law- 
ful indulgence,  than  hazard  the  safety  of  a  weaker  brother,  or  turn 
from  one  that  loved  his  Saviour.'"  Wherever,  therefore,  in  the  judg- 
ment of  Christian  charity  we  discover  those  "  that  love  our  Lord 
Jesus  Christ  in  sincerity,'"'  we  must  be  ready  to  give  them  our 
very  hearts,  to  view  them  as  brethren,  as  one  with  ourselves,  and 
to  welcome  them  in  brotherly  love,  as  those  whom,  with  all  their 
infirmities,  Jesus  "  is  not  ashamed  to  call  his  brethren."'*  We 
must  be  ready  to  ^^  turn  to  therrij^  as  those  '■'■  that  fear  God^  and 
have  kjiown  his  testimonies.''^ 

And  does  not  the  believer's  anxiety  for  the  company  and  assist- 
ance of  the  Lord's  people  rebuke  Christian  professors,  who  are  far 
too  closely  linked  to  the  society  of  the  world?  Surely,  if  the  lovely 
attraction  of  many  of  its  most  avowed  votaries  can  compensate  for 
the  absence  of  their  Saviour's  image,  they  can  have  but  little  relish 
for  that  heavenly  enjoyment,  which  unites  the  children  of  God 
together  in  close  and  liallowed  communion  with  God.  And  do  we 
not  see  a  proof  of  the  deteriorating  influence  of  this  worldly  spirit, 
in  their  readiness  to  feel  disgust  at  the  infirmities  of  the  real  breth- 
ren of  the  Lord,  and  to  neglect  the  image  of  Christ  in  them,  from 
the  unsightliness  of  the  garb,  which  may  sometimes  cover  it  ? 

»  John  xvii.  21,  «  1  Cor.  xii.  12—27.  3  Heb.  x.  24. 

<  Gal.  vi.  2 ;  v.  13.  5  Rom.  xv.  7.  «  Morning  Exercises,  Oct.  1682L 

'  Rom.  xiv.  1.  8  lb.  XV.  1.  »  lb.  xiv.  14. 

10  lb.  xiv.  13,  15.     1  Cor.  viii.  13.     Compare  Phil.  iii.  15,  16, 
"  Eph.  vi.  34.    Comp.  1  John  iii.  14.  "  Heb.  u,  11,  12. 


VERSE  80.  131 

But  let  us  mark  the  completeness  of  the  Christian — combining 
the  fear  with  the  knowledge  of  God.  Knowledge  without  fear 
would  be  self-confidence.  Fear  without  knowledge  would  be  bond- 
age. But  the  knowledge  of  his  testimonies  connected  with  an 
acquaintance  with  his  ways,  moulds  the  character  of  men  of  God 
into  the  spirit  of  love ;  and  qualifies  them,  "  as  fathers"^  in  the  Gos- 
pel, to  counsel  the  weak  and  inexperienced.  Should  we,  however, 
be  excluded  from  the  privilege  of  their  intercourse ;  or  should  they 
be  prevented  from  "  turning  unto  us  ;"  may  it  not  be  the  appointed 
means  of  leading  us  to  a  more  simple  dependence  on  Divine  teach- 
ing and  grace,  and  to  a  more  blessed  anticipation  of  our  Father's 
house  in  heaven,  where  all  will  be  harmony,  peace  and  love  ?  '  We 
shall  carry  truth  and  the  knowledge  of  God  to  heaven  with  us ;  we 
shall  carry  purity  thither,  devotedness  of  soul  to  God  and  our  Re- 
deemer, divine  love  and  joy,  if  we  have  their  beginnings  here,  with 
whatsoever  else  of  permanent  excellence,  that  hath  a  settled,  fixed 
seat  and  place  in  our  souls  now ;  and  shall  there  have  them  in 
perfection.  But  do  you  think  we  shall  carry  strife  to  heaven? 
Shall  we  carry  anger  to  heaven  ?  Envyings,  heart-burnings,  ani- 
mosities ;  shall  we  carry  these  to  heaven  with  us  ?  Let  us  labor 
to  divest  ourselves,  and  strike  off  from  our  spirits  everything  that 
shall  not  go  with  us  to  heaVen,  or  is  equally  unsuitable  to  our  end 
and  way,  that  there  may  be  nothing  to  oJjstruct  and  hinder  our 
abundant  entrance  at  length  into  the  everlasting  kingdom.'* 

80.  Let  my  heart  he  sound  in  thy  statutes,  that  I  be  not  ashamed. 

The  perverseness  of  the  proud  will  be  sure  to  put  them  to 
shame.^  As  the  preservative  from  this  shame,  David  prays  there- 
fore for  a  sound  heart — filled  with  solid  principle — delivered  into 
the  mould  of  the  word'' — like  the  sacrifices  of  the  law — entire  for 
God.5  Often  had  he  prayed  for  Divine  teaching^ — now  he  begs  for 
soundness  in  the  Lord^s  statutes.  How  many  "  have  made  ship- 
wreck of  faith  and  of  a  good  conscience,"^  from  an  unsound  heart ! 
Ignorant  of  the  spirituahty  of  God's  requirements,  and  resting  in 
an  outward  obedience,  they  falsely  conceive  themselves  to  be  "  alive 
without  the  law,"^  and,  "touching  the  righteousness  that  is  of  the 
law,  blameless."^  Others  go  a  little  beyond  the  surface ;  while  the 
want  of  "  simphcity  and  godly  sincerity,"  of  brokenness  of  heart, 
love  to  tlie  Saviour,  and  dependence  upon  his  grace,  sooner  or  later 
discovers  to  their  eternal  confusion,  that  "  the  root  of  the  matter  is" 
not  "  in  them."  "  Their  root  shall  be  as  rottenness,  and  their  blos- 
som shall  go  up  as  dust."  "  Their  goodness  is  as  a  morning  cloud, 
and  as  the  early  dew  it  goeth  away."^°   An  unsound  professor,  like 

1  John  ii.  13,  14. 

2  Howe's  Works,  vol.  iv.  126,  127 — "It  will  be  one  of  the  felicities  of  heaven"  (as 
Milner  sweetly  remarks  upon  the  prejudices  subsisting  between  Bernard  and  the  sup- 
posed heretics  of  his  day,)  "  that  saints  shall  no  longer  misunderstand  eacli  other." — 
Milner's  History  of  the  Church,  iii.  384. 

3  Verse  78.  4  Rom.  vi.  17.  ^  Lev.  xxii.  22,  23.     Corap.  Mai.  i.  8. 
6  Verses  12,  33,  64,  68.                     ^  I  Tim.  i.  19.  8  Rom.  vii.  9. 

9  Phil.  iii.  6.  w  Isa.  v.  24.    Hoa.  vi.  4.    Comp.  Matt.  xiii.  20,  21. 


132  EXPOSITION    OF    PSALM    CXIX. 

beautiful  fruit,  may  attract  the  careless  eye ;  but  a  more  narrow 
inspection  will  show  a  worm  at  the  core,  which  has  spoiled  nearly 
to  the  surface.^  Such  religion  is  only  a  shrivelled  mass  of  inactive 
formality — a  dead  image  of  a  living  thing. 

Alas  !  how  common  is  it  to  profess  to  take  Christ  for  a  Saviour, 
while  the  heart  is  evidently  worshipping  Mammon  as  its  God  ! — 
constrained — not  inclined — to  the  Lord's  statutes  !  How  possible 
is  it  to  be  "  carnally-minded"  in  the  daily  routine  of  spiritual  exer- 
cises !  How  important  is  the  recollection,  that  no  change  of  place, 
of  company,  or  of  circumstances,  can  of  itself  effect  a  change  of 
heart !  "  Saul  among  the  prophets"  was  Saul  still ;  with  "  another 
heart"2  indeed,  but  not  a  new  heart.  Sin  was  restrained,  but  not 
crucified.  He  "went  out,"  therefore,  as  one  of  his  progenitors, 
"from  the  presence  of  the  Lord,"^  and  perished,  a  miserable  apos- 
tate from  the  stahites  of  his  God.  Will  profession — knowledge — 
gifts — feehngs — privileges — avail  for  a  sound  heart  7  Need  we 
speak  of  Judas — a  follower — nay,  even,  an  apostle  of  Jesus  Chirist 
— living  in  a  familiar  intercourse  with  his  Lord — yet  with  all  his 
privileges — all  his  profession,  "  gone  to  his  own  place"^ — the  mel- 
ancholy victim  of  his  own  self-deceitfulness  ?  Need  we  allude  to 
Balaam — "  the  man  whose  eyes  were  open — which  heard  the  words 
of  God — which  saw  the  vision  of  the  Almighty" — who  could  in  the 
ken  of  his  eye  mark  the  goodliness  of  the  Lord's  inheritance,  and 
even  in  the  distant  horizon  catch  a  glimpse  of  "  Jacob's  star  and 
sceptre,"  and  yet  "  loved  the  wages  of  unrighteousness  ?"5  Need 
we  bring  to  the  mind's  eye  Ananias  and  Sapphira^ — Alexander^ 
and  Demas^^-and  others  of  like  stamp — all  of  whom  once  shone  as 
stars^  in  the  firmament  of  the  Church — need  we  speak  of  the  end 
of  these  men,  to  give  energy  to  the  prayer,  "  Let  my  heart  be 
sound  in  thy  statutes  ?" 

How  fearful  the  thought  of  being  "  a  branch  in  the  true  vine" 
only  by  profession  !  to  be  "  taken  away"  at  length — "  cast  forth  as 
a  branch — withered — gathered — cast  into  the  fire— burned  !"^°  It 
is  in  the  inner  man  that  hypocrisy  sets  up  its  throne ;  whence  it 
commands  the  outward  acts  in  whatever  shape  or  form  may  be 
best  suited  to  effect  its  purpose.  The  upright  Christian  will  there- 
fore begin  with  calling  in  the  help  and  light  of  God  to  ascertain 
the  ^^ soundness  of  his  heart.^*  "Search  me,  O  God,  and  know 
my  heart ;  try  me,  and  know  my  thoughts ;  and  see  if  there  be 
any  wicked  way  in  me."'^  Can  there  be  a  true  and  solid  work, 
where  there  is  a  professed  change  of  heart,  and  no  manifested 
change  of  temper  and  conduct?  Can  that  "  heart^''  which  is  found 
upon  inquiry  to  be  earthly — unprofitable  under  the  power  of  the 

*  "  Q,uffi  splendent  in  conspectu  hominis,  sordent  in  conspectu  judicis."     Compare 
Luke  xvi.  15.     1  Sam.  xvi.  7. 
«  1  Sam.  X.  9—12.                         8  Gen.  iv.  6.  *  Acta  i.  25. 

»  Num.  xxiv.  2—5,  17.    2  Peter  ii.  15.  «  Acts  v.  1—10. 

7  lb.  xix.  33,  34,  with  1  Tim.  i.  20.    2  Tim.  iv.  14. 

8  Col.  iv.  14.    PhUem.  24,  with  2  Tim.  iv.  10.  »  Rev.  xii.  4. 

w  John  XV.  2,  6.  "  Psalm  cxxxix.  23,  24. 


VERSE  80.  133 

word* — regarding  "secret  iniquity"'* — seeking  by-ends  of  praise,* 
reputation,*  or  gain« — and  for  the  attainment  of  these  ends  shrink- 
ing from  the  appointed  cross — can  that  "  heart  be  sound  in  the 
Lord's  statutes  V^     Impossible. 

But  on  the  other  hand,  do  you  find  that  your  trust  in  God  is 
sincere,  your  desire  towards  him  supreme,  your  obedience  to  him 
entire?  Prize  these  evidences  of  '■^soundness  of  hearth  Thank 
God  for  them.  They  are  the  workings  of  his  mighty  Spirit  in  your 
heart — perhaps  the  answer  to  the  prayer  which  that  same  Spirit 
had  indited,  "  Let  my  heart  he  sound  in  thy  statutes.''^  Dihgently 
improve  all  the  means  of  grace  for  keeping  your  heart  in  a  vigor- 
ous state.  Be  daily — yea  continually — abiding  in  the  vine,  and 
receiving  life  and  health  from  its  fulness.*"  Be  much  conversant 
with  the  word  of  God — loving  it  for  itself — its  holiness — its  practi- 
cal influences.  Be  chiefly  afraid  of  inward  decays — of  a  barren, 
sapless  notion  of  experimental  truth ;  remembering,  that  except 
your  profession  be  constantly  watered  at  the  root,  "  the  things  that 
remain  in  you  will  be  ready  to  die."^  Specially  "  commune  with 
your  own  heart."  Watch  it  jealously,  because  of  its  proneness  to 
live  upon  itself — its  own  graces  or  fancied  goodness  (a  sure  symp- 
tom of  unsoundness) — instead  of  "hving  by  the  faith  of  the  Son  of 
God."  Examine  your  settled  judgment,  your  deUberate  choice, 
your  outgoing  affections,  your  habitual  allowed  practice ;  applying 
to  every  detection  of  unsoundness  the  blood  of  Christ,  as  the  sove- 
reign remedy  for  the  diseases  of  a  "  deceitful  and  desperately  wicked 
heart." 

But  it  may  be  said — will  not  these  exercises  of  godly  jealousy 
hinder  our  Christian  assurance?  Far  from  it.  They  will  form 
an  efficient  preservative  from  carnal  security.  They  will  induce 
increasing  tenderness,  activity,  and  circumspection,  in  our  daily 
walk  ;  and  thus,  instead  of  retarding  the  enjoyment  of  our  heavenly 
privilege,  they  will  settle  the  foundation  of  a  peaceful  temperament.' 
It  is  a  light  and  careless  frame,  that  is  the  real  hindrance  to  con- 
fidence. An  unsound  professor  knows  nothing  of  the  true  spirit  of 
adoption — nothing  of  that  holy  famiharity,  with  which  a  child  of 
God  unbosoms  himself  to  his  heavenly  Father ;  and  if  he  preserves 
an  empty  name  in  the  Church,  he  will  be  put  to  shame  before  the 
universe  of  God.^  But  the  ^^ sound  hearf^  is  connected  with  "a 
hope  that  maketh  not  ashamed" — the  full  blessing  of  scriptural 
confidence.  For  the  heart  is  made  ^^  sound''''  by  the  sprinkHng  of 
the  blood  of  Christ ;"  and  when  thus  "sprinkled  from  an  evil  conr 
science,"  we  "  have  boldness"  to  "  draw  near" — yea,  even  to  "  enter 
into  the  holiest,"  "  in  full  assurance  of  faith."*"  Blessed  privilege 
of  access  and  communion  with  our  reconciled  God  !  Every  moment 
endears  the  Saviour  to  our  souls,  and  enlivens  the  hope  of  his  glo- 

'  Heb.  vii.  8.  2  Psalm  Ixvi.  18.  3  Kings  ix.  16.  <  John  xii.  43. 

6  lb.  vi.  26.    1  Tim.  vi.  5.  «  lb.  xv.  4,  5.  7  Rev.  iii.  2. 

8  Verse  6.     1  John  iii.  20,  21.  9  Compare  Dan.  xii.  2.     Luke  xil  1,  2. 

10  See  Heb.  x.  19—22. 


134  EXPOSITION    OF    PSALM    CXIX. 

rious  coming,  as  the  joyful  consummation  of  all  the  prospects  of 
faitn — "  Herein  is  our  love  made  perfect,  that  we  may  have  bold- 
ness in  the  day  of  judgment  P^ 


PART    XI. 

81.  My  sovl  fainteth  for  thy  salvation ;  but  1  hope  in  thy  word. 

The  salvation  of  the  Gospel  was  the  constant  object  of  faith  and 
desire  to  the  Lord's  people  under  the  old  dispensation.  Long  had 
the  Church  triumphed  in  the  glowing  anticipation,  as  if  in  the  full 
possession  of  the  promised  blessing — "  It  shall  be  said  in  that  day, 
Lo,  this  is  our  God ;  we  have  waited  for  him,  and  he  will  save 
us  ;  this  is  the  Lord  ;  we  have  waited  for  him,  we  will  be  glad  and 
rejoice  in  his  salvation.  I  will  greatly  rejoice  in  the  Lord  ;  my  soul 
shall  be  joyful  in  my  God ;  for  he  hath  clothed  me  with  the  gar- 
ments of  salvation  ;  he  hath  covered  me  with  the  robe  of  righteous- 
ness ;  as  a  bridegroom  decketh  himself  with  ornaments,  and  as  a 
bride  adorneth  herself  with  her  jewels."*  And  as  it  was  the  joy  of 
their  living  moments,  so  was  it  the  support  and  consolation  of  their 
dying  hours.  "  I  have  waited  for  thy  salvation,  O  Lord,"^ — was 
the  expression  of  the  dying  patriarch's  faith.  And  how  cheering 
were  the  last  words  of  this  "  sweet  Psalmist  of  Israel,"  whose  "  so7il 
was  noiv  fainting- for  God's  salvation"  even  in  his  dark  and  fore- 
boding family  prospect ! — "Although  my  house  be  not  so  with  God, 
yet  he  hath  made  with  me  an  everlasting  covenant,  ordered  in  all 
things  and  sure ;  for  this  is  all  my  salvation^  and  all  my  desire, 
although  he  make  it  aot  to  grow."*  Good  old  Simeon,  in  the  break 
of  the  gospel-day,  was  ready  to  "  depart  in  peace,  for  his  eyes  had 
seen  God's  salvation."^  And  shall  not  we,  under  this  heavenly  in-, 
fluence,  naturally  appropriate  these  feelings  of  ancient  believers  to 
ourselves  ?  What  interpreter  but  experience  will  be  needed  to  ex- 
plain them  ?  The  uneasiness  felt  in  any  interruption  of  our  enjoy- 
ment, will  show  the  soul  to  be  ^^fahiting  for  this  salvation.^^ 
Nothing  will  satisfy  but  the  Saviour.  The  tempting  offer  of  "  all 
the  kingdoms  of  the  world,  and  the  glory  of  them,"  will  fail  in  at- 
traction. Still  the  cry  will  be,  "  Say  unto  my  soul,  I  am  thy  sal- 
vation."* "  Let  thy  viercies  come  also  unto  we,  O  Lord ;  even 
thy  salvation^  according  to  thy  word"'' 

As  the  lowest  expectant  of  this  salvation,  am  not  I  richer  than 
the  sole  possessor  of  this  world's  portion?     And  therefore  if  the 

»  John  iv.  17.  »  Isaiah  xxv.  9 ;  Ixi.  10.  3  Gen.  xlix.  18. 

<  2  Sam.  xiiii.  5.        6  Luke  ii.  28—30,  also  25.        »  Psalm  iixv.  3.        '  Verse  41 . 


VERSE  81.  135 

Lord  hides  his  face,  I  would  look  to  no  other  quarter ;  I  would  stay 
by  him,  and  "wait  on  him,"  though  days  and  months  and  years 
may  pass  away,  "  until  he  have  mercy  upon  me."^  "  My  soul 
fainteth  for  his  salvation  f  and — pressing  to  my  Hps  the  fullest 
cup  of  earth's  best  joy — my  heart  would  burst  with  despair  of  sat- 
isfaction, "  but"  that  "  /  hope  in  his  word^^  "  By  this  hope  I  am 
saved."^  In  "  the  patience  of  hope"*  I  am  resolved  to  wait  until 
the  last  moment,  lying  at  the  footstool  of  my  Saviour.  I  am  look- 
ing for  the  "  assurance  of  this  hope"^ — when,  in  the  joyous  antici- 
pation of  eternity,  and  with  "  the  earnest  of"  the  heavenly  "  inher- 
itance" in  my  soul,  I  shall  echo  the  voice  of  my  coming  Saviour — 
"  Even  so  come.  Lord  Jesus."* 

Oh,  how  precious  and  important  a  part  of  our  armor  is  Hope ! 
As  a  "  helmet,"^  it  has  "covered  our  head  in  the  day  of  battle"  from 
many  a  "  fiery  dart  of  the  wicked."  In  times  of  darkness — when 
the  restless  foe  hides  the  prospect  from  the  eye  of  faith,  and  the 
child  of  God  can  scarcely,  if  at  all,  mount  up  and  sing — even  then 
hope  remains,  and  hghts  a  taper  in  moments  dark  as  the  chamber 
of  the  grave — "  Yet  the  Lord  will  command  his  loving  kindness  in 
the  day-time ;  and  in  the  night-season  his  song  shall  be  with  me, 
and  my  prayer  unto  the  God  of  my  life."^  And  when  the  afflicted, 
tempest-tost  soul  is  trembUng  at  the  prospect  of  impending  danger — 
at  this  moment  of  infinite  peril,  Hope  holds  out  the  "  anchor  sure 
and  steadfast  ;"^  so  that  in  the  awful  crisis,  when  "  deep  calleth  unto 
deep,  and  all  the  waves  and  billows  are  going  over  us,"  most  un- 
expectedly "  an  entrance  is  ministered  unto  us  abundantly ^^^^^  in  the 
Lord's  best  time,  into  our  desired  haven. ^^  And  it  is  this  hope  alone 
that  sustains  us.  Were  we  to  conceive  of  God  according  to  the  no- 
tions of  our  own  hearts,  we  should  give  way  to  most  unbelieving 
impatience.  But  the  Divine  character^ — ^as  it  shines  forth  in  the 
word,  with  such  love  and  wisdom,  such  tenderness  and  grace — in- 
vigorates our  hope.  The  strength  of  the  strongest  of  God's  people 
proves  but  small,  when  afflictions  press  heavy,  and  expected  help 
is  delayed.  But  though  the  "  soul  fainteth,^^  it  cannot  fail.  We 
depend  not  on  what  we  see  or  feel,  but  on  what  the  word  promises. 
If  God  has  engaged,  it  must  be  fulfilled,  be  the  difficulties — nay,  im- 
possibilities— what  they  may.  Fixed,  therefore,  upon  this  sure 
foundation,  with  our  father  Abraham,  against  hope  from  what  we 
see,  "  we  believe  in  hope  from  what  God  has  promised."'^  Thus  the 
word  is  faith's  sure  venture  for  eternity — stamped  with  such  a  mar- 
vellous, mysterious  impression  of  Divine  glory  and  faithfulness,  and 
communicating  such  Divine  power  and  refreshment,  that  the  be- 
liever cannot  but  produce  his  experience  of  its  efficacy  for  the  sup- 
port of  his  tempted  brethren — "  I  had  fainted,  unless  I  had  believed 
to  see  the  goodness  of  the  Lord  in  the  land  of  the  Hving.     Wait 

1  Psalm  cxxiii.  1,  2.  Compare  Isaiah  viii.  17.     Micah  vii.  9. 

2  Psalm  cxxx.  5.  3  Rom.  viii.  24.  *  i  Thess.  i.  3. 
5Heb.  vi.  11.                      6  Rev.  xxii.  20.                       ?  Eph.  vi.  17.     1  Thess.  v.  8. 
»  Psalm  xlu.  8.                     9  Heb.  vi.  19.                          "  Psalm  xlii.  7. 

"  2  Peter  L  11.    Psalm  cvii.  30.  12  Rom.  iv.  18. 


136  EXPOSITION    OF    PSALM    CXIX. 

on  the  Lord :  be  of  good  courage,  and  he  shall  strengthen  thine 
heart:  wait,  I  say,  on  the  Lord."^ 

82.  Mine  eyes  fail  for  thy  word,  saying.  When  wilt  thou  comfort  me  ? 

Though  the  believer  may  be  enabled,  in  the  habitual  working 
of  faith,  to  sustain  his  "  hope  in  the  wordj''  yet  "  hope  deferred 
maketh  the  heart  sick."^  Still,  Christian,  as  you  value  the  prom- 
ise, trust  the  assurance.  Do  not  be  discouraged  by  present  appear- 
ances. The  sunshine  is  behind  the  storm.  "  The  vision  is  for  an 
appointed  time ;  though  it  tarry,  wait  for  it."^  "  The  Lord  is  not 
slack  concerning  his  promise,"  but  w^e  are  hasty  in  looking  for  it.< 
The  failing  of  our  eyes  is  the  impatience  of  the  will,  "limiting 
God"^  to  our  own  time,  ways,  and  means.  Faith  may  be  exercised 
in  not  seeing  his  reasons — not  being  able  to  harmonize  his  prom- 
ises with  his  providences,  or  his  outward  dispensations  with  his  Di- 
vine perfections."  But  let  us  leave  this  to  him,  and  "be  still,  and 
know  that  he  is  God."'  We  shall  find  in  the  end,  that  persever- 
ance in  waiting  has  turned  to  double  advantage ;  and  that  even 
when  the  present  answer  to  prayer,  and  also  sensible  comfort  and 
acceptance  have  been  withheld ;  yet  that  important  blessings  have 
been  accomplished,  and  the  merciful  purposes  vouchsafed  in  bring- 
ing the  wayward  will  into  more  entire  subjection  to  himself  Yea, 
the  blessing  will  be  so  much  the  sweeter,  from  being  vouchsafed  in 
the  Lord's  best  time.  Waiting  time — whatever  weariness  may  at- 
tend it — is  precious  time,  and  not  a  moment  of  it  will  be  lost.  The 
Lord  secretly  upholds  faith  and  patience,  so  that  every  step  of  feeble 
perseverance  in  the  way  brings  with  it  unspeakable  delight.  Even 
while  our  eyes  fail  for  the  fulfilment  of  the  tvord,  peace  is  found  in 
submission  and  joyful  expectation ;  and  instead  of  a  time  of  hard- 
ness, indolence,  or  carelessness,  the  Lord's  return  is  anticipated  the 
more  intensely,  as  his  absence  had  been  felt  to  be  the  most  painful 
trial.  For  as  well  might  the  stars  supply  the  place  of  the  sun,  as 
outward  comforts,  or  even  the  external  duties  of  religion,  supply  to 
the  waiting  soul  the  place  of  an  absent  God. 

Never,  however,  let  us  forget,  that  the  real  cause  of  separation  be- 
tween God  and  a  sinner  is  removed.  The  way  of  access  is  opened 
by  the  blood  of  Jesus  ]^  and  in  this  way  we  must  be  found  wait- 
ing, until  he  look  upon  us.  Here  will  our  cry — "  When  wilt  thou 
comfort  me  ?"  be  abundantly  answered  ;  and  though  the  sovereign- 
ty of  God  will  be  exhibited  in  the  time  and  measure  of  his  consola- 
tions, yet  the  general  rule  will  be — "According  to  your  faith  be  it 
unto  you."" 

But  if  unbelief  clouds  our  comfort,  turn  the  eye  more  simply  to 
the  "?/;orc^"  as  testifying  of  Jesus.  Here  alone  is  the  ground  of 
comfort ;  and  the  more  confidently  we  expect,  the  more  patiently 
we  will  look.   Nor  shall  we  ever  look  in  vain.    Sin  will  be  rebuked.'" 

»  Psalm  xxvii.  13,  14.  2  Prov.  xiii.  12.  3  Hab.  ii.  3. 

*  Comp.  2  Pet.  iil  9,  with  Isa,  v.  19;  xxviii.  16.  6  pg,  ixxviii.  41. 

«  Jer.  xii.  1.  1  Psalm  xlvi.  10.  »  Hebrews  x.  19,  20. 

»  Matthew  ix.  29.  "  Psalm  lixxii.  30—32. 


VERSE  83.  137 

But  restoration  and  acceptance  are  assured.  We  shall  obtain — not 
the  spurious  comfort  of  delusion — but  those  wholesome  comforts, 
founded  upon  the  word  of  promise,  and  connected  with  contrition, 
peace,  love,  joy,  and  triumph.  The  Gospel  shows  hell  deserved, 
and  heaven  purchased — thus  combining  conviction  and  faith.  In- 
deed, conviction  without  faith  would  be  legal  sorrow ;  as  assurance 
without  conviction  would  be  Gospel  presumption.  Paul's  experience 
happily  united  both.  Never  was  man  at  the  same  moment  more 
exercised  with  conflict,  and  yet  more  established  in  assurance.' 
Thus  may  we  maintain  our  assurance  as  really  in  wrestling  trouble 
as  in  exulting  joy  ;  honoring  the  Lord  by  a  humble,  patient  spirit — 
in  Bernard's  resolution — '  1  will  never  come  away  from  thee  with- 
out thee' — in  the  true  spirit  of  the  wrestling  patriarch — "  I  will  not 
let  thee  go  except  thou  bless  me."^ 

But  we  sometimes  seem  to  go  "  mourning  without  the  sun"^ — 
"shut  up,  and  we  cannot  come  forth"* — straitened  in  our  desires  and 
expectations — doing  little  for  the  Lord — with  little  enjoyment  in  our 
own  souls,  and  little  apparent  usefulness  to  the  Church.  At  such 
seasons  it  is  our  clear  duty  and  privilege  to  "  wait  upon  the  Lord, 
that  hideth  his  face  from  the  house  of  Jacob,  and  to  look  for  him.^^^ 
"He  waiteth  that  he  may  be  gracious.  He  is  a  God  of  judgment: 
and  blessed  are  all  they  that  wait  for  him."^  He  waits — not  be- 
cause he  is  reluctant  to  give,  but  (hat  we  may  be  fitted  to  receive. 

83.  For  I  am  become  like  a  bottle  in  the  smoke,  yet  do  I  not  forget  thy  statutes. 

What  an  affecting  picture  of  misery !  Not  only  were  his  pa- 
tience and  hope — but  his  very  body — "  dried  up"  by  long-continued 
afliiction."^  This  is  he,  who  in  the  prime  of  youth  was  "  ruddy  and 
of  a  beautiful  countenance,  and  goodly  to  look  to"^ — now  shrivelled 
up  like  a  bottle  of  skin®  hung  up  in  the  smoke  !  "  Such  is  the  mark 
that  the  rod  of  "  chastening"  leaves  on  the  body  of  humiliation."" 
The  soul  is  strengthened — the  body  withers — under  the  stroke. 

What  might  naturally  have  been  expected  to  have  been  the  re- 
sult of  this  lengthened  exercise  ?  Saul,  under  protracted  trial,  re- 
sorted to  the  devil  for  relief."  An  infidel  nation  took  occasion  from 
thence  to  throw  off  the  yoke.''*  Even  a  good  man,  under  a  few 
hours'  trial,  murmurs  against  God- — nay,  even  defends  his  murmur- 
ing.    How  did  this  man  of  God  behave  7'^    When  his  soul  was 

1  Comp.  Rom.  vii.  14—25;  viii.  33—39.  2  Gen.  xxxii.  26. 

3  Job  XXX.  28.  *  Psalm  Ixxxviii.  8.  s  Isaiah  viii.  17. 

*  lb.  XXX.  18.  "Thou  mayest  seek  after  honors,  and  not  obtain  them;  thou  mayest 
labor  for  riches,  and  yet  remain  poor ;  thou  mayest  dote  on  pleasures,  and  have  many 
sorrows.  But  our  God,  of  his  supreme  goodness,  says — Who  ever  sought  me,  and  found 
me  nof?  Who  ever  desired  me,  and  obtained  me  not  1  Who  ever  loved  me,  and  missed 
of  mel  I  am  with  him,  that  seeks  for  me.  He  hath  me  already,  that  wisheth  for  me; 
and  he  that  loveth  me  is  sure  of  my  love.  The  way  to  come  to  me  is  neither  long  nor 
difficult." — Augustine. 

7  Prov.  xvii.  22.  «  1  Sam.  xvi.  12.  9  Josh.  ix.  4.    Matt.  ix.  17. 

10  Ps.  xxxix.  11.  Comp.  xxxi.  12;  cii.  3.  The  history  of  Job:  ixx.  30.  The  woful 
misery  of  the  church:  Lam.  iv.  8:  v.  10.  The  sufferings  of  the  Saviour;  Psalm  xxii. 
15.     Isaiah  lii.  14. 

"  1  Sam.  xxviu.  6,  7.  «  Mai.  iii.  13,  14,  with  u.  17.  "  Jonah  vi.  7—9. 

18 


138  EXPOSITION    OF    PSALM    CXIX. 

fainting,  his  hope  in  the  word  kept  him  from  sinking.^  Under  the 
further  continuance  of  the  trial,  the  same  recollection  gives  him 
support — yet  I  do  not  forget  thy  statutes."^ 

Now — Christian — do  not  expect  a  new  way  to  heaven  to  be  made 
for  you.  Prepare  for  the  cross.  It  may  be — as  with  David — a 
heavy,  long-continued  burden ;  and,  should  it  come — look  on  it  as 
your  appointed  trial  of  faith,  and  your  training  discipline  for  more 
enduring  conflicts.  And  remember  that  your  determined  resolu- 
tion rather  to  pine  away  in  affliction,  than  "  make  a  way  of  escape" 
by  sin — is  the  proof  of  the  reality  of  his  own  grace  in  you,  and  of 
his  faithful  love  towards  you.  Think  how  honorably  he  manifests 
your  relation  to  Christ,  by  causing  "his  sufferings  to  abound  in 
you,"  and  making  you  "  bear  in  your  body  the  marks  of  the  Lord 
Jesus."3  And  do  you  not  thus  realize,  as  you  could  not  otherwise 
do,  the  sympathy  of  our  High  Priest,  who  was  himself  "a  root  out 
of  a  dry  ground,  having  no  form  nor  comeliness,  and  no  beauty  that 
he  should  be  desired — despised  and  rejected  of  men"^  to  the  end  ? 
Oh,  what  a  supporting  cordial  to  his  afflicted  people  is  the  sympa- 
thy of  this  suffering,  tempted  Saviour  1^ 

But  to  look  at  David,  under  his  long-continued  trials,  preserving 
his  recollection  of  the  Lord's  statutes — what  a  striking  evidence 
of  the  presence  of  his  God,  and  the  sustaining  power  of  his  word ! 
If  we  then — blessed  with  much  larger  Scriptures  than  he — fail  in 
deriving  from  them  the  same  support,  it  can  only  be,  that  we  do 
not  search  them  in  a  dependent,  prayerful,  and  humble  spirit — that 
we  do  not  simply  look  for  the  revelation  of  Christ ;  to  mark  his 
glory,  and  to  increase  in  the  knowledge  of  Him."*^  In  this  spirit  we 
should  have  more  to  say  of  the  comfort  of  remembering  *''the  Lord's 
statutes  f  and  of  their  upholding  influence,  when  all  other  stays 
were  found  as  "  the  trust  in  the  shadow  of  Egypt — shame  and  con- 
fusion."^ 

Job's  history  strikingly  illustrates  both  the  trial  and  its  sanctified 
results.  When  "scraping  himself  with  a  potsherd,  and  sitting  down 
among  the  ashes," — the  temporary  victim  of  Satanic  power- — he 
might  well  have  taken  up  the  complaint,  "/am  become  like  a  bot- 
tle in  the  smoke.^^  But  when  in  this  hour  of  temptation  he  was 
enabled  to  resist  the  tempter  in  the  person  of  his  own  wife,  and  com- 
mit himself  with  implicit  resignation  into  the  hands  of  his  faithful 
God,  "  What !  shciU  we  receive  good  at  the  hand  of  God  ;  and  shall 
we  not  receive  evil  ?"^ — was  not  this  the  confidence, — yet  do  I  not 
forget  thy  statiites  7 

This  confidence  is  indeed  an  encouraging  seal  of  the  Lord's  love 
on  our  souls.  For  we  never  should  have  remembered  "  his  stat- 
utes,^^  had  he  not  written  his  covenant  promises  upon  our  hearts.' 
And  how  much  more  honorable  to  our  God  is  it  than  the  despond- 

»  Verse  81 .  »  Compare  Verses  51,  61,  109,  141 ;  xliv.  17—19. 

»  2  Cor.  i.  5.    Gal.  vi.  17.  1  Pet.  iv.  13.                                         *  Isaiah  liii.  2,  3. 

»  Heb.  iv.  15 ;  ii.  18.  «  John  v.  39.                         '  isa.  xxi.  1-3. 

•  Job  ii.  7—10.  »  Jer.  ixxi.  31—34. 


VERSES  84,  85.  139 

ing  complaint,  "  The  Lord  hath  forsaken  me,  and  my  God  hath  for- 
gotten me  !"'  Let  us  watch  then  against  a  proud  sullenness  under 
every  Uttle  trial — such  as  the  coldness  of  friends,  the  unkind ness  of 
enemies,  or  our  Father's  providential  dispensations.  How  sinful  to 
allow  hard  thoughts  of  him,  whose  name  and  character,  "  without 
variableness  or  shadow  of  turning,"  is  "  Love  !"  A  steady  trust  in 
the  long  and  wearisome  seasons  of  tribulation,  is  indeed  to  "  glorify 
God  in  the  fires."^  Nothing  honors  him  so  much  as  this  enduring, 
overcoming  faith,  persevering  in  despite  of  opposition,  in  destitution 
of  all  outward  prospects  of  reUef  It  is  when  "  against  hope  we 
believe  in  hope,  not  staggering  at  the  promise  of  God  through  un- 
beUef,"  that  we  are  "  strong  in  faith,  giving  glory  to  God."^ 

84.  How  many  are  the  days  of  thy  servant  ?  When  luilt  thou  execute  judg- 
ement on  them  that  persecute  me  .^—85.  The  proud  have  digged  pits  for  mc, 
which  are  not  after  thy  law. 

Though  a  steady  confidence  in  severe  and  protracted  exercise 
may  enable  us  •'  not  to  forget  the  statutes  f^  yet  we  shall  hasten  to 
carry  our  complaint  before  him,  "  How  many  are  the  days  of  thy 
servant  V — my  days  of  affliction  under  the  "  fury  of  the  oppressor." 
To  complain  of  God  is  dishonorable  unbelief*  To  complain  to 
God  is  the  mark  of  his  "  elect,  which  cry  day  and  night  unto  him, 
though  he  bears  long  with  them."^  Christian  !  study  this  instruc- 
tive pattern ;  and,  when  exposed  to  the  lawless  devices  of  "  the 
'proudj''  forget  not  your  hiding-place.  God  in  Christ  is  your  strong 
hold,  "  where  unto  you  may  continually  resort."  He  "  hath  given 
coniTnandment  to  save  youP^  Your  trial  has  done  its  appointed 
work,  when  it  has  brought  you  to  him  ;  and  inclined  you,  after 
your  blessed  Master's  example,  instead  of  taking  the  vengeance 
into  your  own  hands,  to  commit  yourself  and  your  cause  "  to  him 
that  judgeth  righteously."^  'And  this,'  as  Archbishop  Leighton 
excellently  observes,  '  is  the  true  method  of  Christian  patience — 
that  which  quiets  the  mind,  and  keeps  it  from  the  boiling  tumul- 
tuous thoughts  of  revenge ;  to  turn  the  whole  matter  into  God's 
hands ;  to  resign  it  over  to  him,  to  prosecute  when  and  as  He 
thinks  good.  Not  as  the  most,  who  had  rather,  if  they  had  power, 
do  for  themselves,  and  be  their  own  avengers ;  and,  because  they 
have  not  power,  do  offer  up  such  bitter  curses  and  prayers  for 
revenge  unto  God,  as  are  most  hateful  to  him.  and  are  far  from  this 
calm  and  holy  way  of  committing  matters  to  his  judgment.  The 
common  way  of  referring  things  to  God  is  indeed  impious  and  dis- 
honorable to  him,  being  really  no  other  than  calling  him  to  be  a 
servant  and  executioner  of  our  passion.  We  ordinarily  mistake 
his  justice,  and  judge  of  it  according  to  our  own  precipitate  and  dis- 
tempered minds.  If  wicked  men  be  not  crossed  in  their  designs, 
and  their  wickedness  evidently  crushed,  just  when  we  would  have 

1  Isaiah  xlix.  14.  2  ib.  xxiv,  15.  3  Romans  iv.  18,  20. 

*  Jonah  iv.  ]— 3.  5  Luke  xviii.  7,  with  Ps.  vi.  3;  xiii.  1,  2.  «  Psalm  IxiL  3. 

7  1  Peter  ii.  23,  and  Archbishop  Leighton  on  the  passage. 


140  EXPOSITION    OF    PSALM    CXIX. 

itj  we  are  ready  to  ^ve  up  the  matter  as  desperate  ;  or  at  least  to 
abate  of  those  confident  and  reverent  thoughts  of  Divine  justice 
which  we  owe  Him.  However  things  go,  this  ought  to  be  fixed  in 
our  hearts,  that  He  that  sits  in  heaven  judgeth  righteously,  and 
executes  that  his  righteous  judgment  in  the  fittest  season.' 

Usually  the  Psalmist  is  expressing  his  love  for  the  law.  Here 
he  is  complaining  against  his  enemies ;  yet  still  implying  the  same 
spirit,  that  the  pits,  which  the  proud  dug  for  him.^  were  not  after 
God's  law.  The  martyrs'  cry  under  the  altar  shows  the  accept- 
ance of  this  complaint  ;2  "  seeing  it  is  a  righteous  thing  with  God 
to  recompense  tribulation  to  them  that  trouble"  his  people,  '•  and  to 
them  that  are  troubled  rest."^  Some  of  us  indeed  have  known  but 
little  of  "  cruel  mockings"^  and  bitter  persecutions.  Let  such  be 
thankful  for  the  merciful  exemption  from  this  "  hardness  i"^  but  let 
us  gird  on  their  armor  for  the  conflict.  Let  none  of  us,  in  the 
determination  to  "live  godly  in  Christ  Jesus,"  expect  to  escape 
"  persecution."^  Let  us  "  count  the  cost'"  of  suffering  for  Christ, 
whether  we  shall  be  able  to  abide  it.  For  the  mere  spiritless 
notions,  or  for  the  unenlivened  forms  of  religion,  of  which  we  have 
never  felt  the  power,  nor  tasted  the  sweetness,  it  would  be  httle 
worth  our  while  to  expose  ourselves  to  inconvenience.  But  if  we 
understand  the  grand  substantials  of  the  Gospel — if  we  are  clearly 
assured  of  their  reality,  practically  acknowledge  their  influence, 
and  experimentally  realize  their  enjoyment,  we  shall  dare  the  per- 
secuting malice  of  "  ^/le  prowrf"  in  defence  of  a  treasure  dearer  to 
us  than  life  itself.  Should  we,  however,  be  too  rich  to  part  with 
all  for  Christ,  or  too  high  in  the  estimation  of  the  world  to  confess 
his  despised  followers,  it  will  be  no  marvel,  or  rather  a  marvel  of 
mercy,  if  he  should  sweep  away  our  riches,  and  suffer  "  the  proud 
to  dig  pits  for  usJ^  To  make  this  world  "  a  wilderness  or  a  land 
of  darkness"  to  us,  may  be  his  wisely-ordained  means  to  turn  us 
back  to  himself  as  our  portion,  to  his  word  as  our  support,  to  his 
people  as  our  choice  companions,  and  to  heaven  as  our  eternal  rest. 

86.  All  thy  commandments  are  faithful :  they  persecute  me  wrongfully  :  help 

thou  me. 

In  the  lengthened  duration  of  trials,  the  ^^eyeSfail  with  looking 
upward,^^  the  voice  of  prayer  grows  faint,  and  in  a  moment  of 
weakness,  the  faithfulness  of  God  is  almost  questioned,  as  if  we 
should  go  mourning  to  the  very  end  of  our  days.  It  is  at  such  a 
season  that  he,  who  delights  to  "  comfort  them  that  are  cast  down,"« 
realizes  to  the  view  of  faith  the  unchangeable  faithfulness  of  his 
commandments  with  respect  to  his  people.  In  this  recollection  we 
can  "  look  up  and  lift  up  our  heads,"  and  "  go  on  our  way,"  if  not 
"  rejoicing,"  yet  at  least  with  luiml)le  acquiescence  ;  assured,  that 
in  the  perseverance  of  faith  and  hope,  we  shall  ultimately  be 
"  more  than  conquerors  through  him  that  loved  us."» 

»  Pflalm  XXXV.  7.        »  See  Rev.  vi.  9— 11.        3  2  Thess.  i.  6,  7.        <  Hebrews  xi.  36. 
»  2  Tim.  il  3.       « lb.  iii.  12.       7  Luke  xiv.  28.       »  2  Cor.  vii.  6.       »  Rom.  viiL  37. 


VERSE  87.  141 

Many  Old  Testament  Histories  beautifully  illustrate  the  reward 
of  this  shnplicity  of  faith  in  temporal  emergencies.*  When  Asa's 
"  hands  were  made  strong  by  the  hands  of  the  mighty  God  of 
JacohJ^  "  his  how  abode  in  strength.''''^  When,  at  a  subsequent 
period,  he  "  trusted  in  man^  and  made  flesh  his  arm^  and  his 
heart  departed  from  the  hordj'^  he  became^  like  Sampson,  "  weak^ 
and  as  another  manS^  So  true  is  it,  that  no  past  communications 
of  Divine  strength  can  stand  in  the  stead  of  the  daily  habit  of  de- 
pendence upon  the  Lord,  without  which  we  are  utterly  helpless, 
and  are  overthrown  in  every  conflict.  Our  best  prosperity  there- 
fore is  to  leave  our  cause  in  his  hands,  looking  upward  in  the  sim- 
plicity of  wretchedness  for  his  help,  ^  All  thy  commandments  are 
faithful :  they  persecute  me  wrongfuRy :  help  thou  me.  Wretched 
and  forlorn  I  am ;  but  thy  truth  is  my  shield.' 

Believer !  this  is  your  only  posture  of  resistance.  Should  you 
enter  the  field  of  conflict  without  this  "  shield  of  faith,"  some  crevice 
will  be  found  in  your  panoply,  through  which  a  "  fiery  dart"  will 
inflict  a  poisonous  wound.^  But  how  can  faith  be  exercised  with- 
out a  distinct  acquaintance  with  the  object  of  faith  ?  We  cannot 
repose  trust  or  expect  help,  in  an  unknown  God — in  an  ofTended 
God,  whom  every  day's  transgression  has  made  our  enemy.  There 
must,  then,  be  reconciliation,  before  there  can  be  help.  Those, 
therefore,  who  are  unreconciled  by  the  death  of  Christ,  cry  for  help 
to  a  God,  who  does  not  hear,  accept,  or  answer,  them.  But  when 
Christ  is  known  as  "  the  peace."  and  the  way  of  access  to  God, 
what  instance  can  there  be  of  trial  or  difficulty,  when  our  reliance 
upon  the  Lord  will  fail  ?  Not  indeed  that  we  shall  always  return 
from  the  throne  of  grace  with  the  wished-for  relief.  For  too  often 
we  bring  our  burden  before  the  Lord,  and  yet  throuo^h  distrust 
neglect  to  leave  it  with  him.  Oh  !  let  us  remember  when  we  go 
to  Jesus,  that  we  go  to  a  tried,  long-proved,  and  faithful  friend. 
Dependence  upon  him  is  victory.  The  "g«od  fight"  is  the  fight 
"  of  faith."'  We  are  best  able  to  resist  our  enemy  upon  our  knees  ; 
and  even  such  a  short  prayer  as  this,  "  Help  thou  7?ie,"  will  bring 
down  the  strength  of  Omnipotence  on  our  side.  But  we  might  as 
well  expect  to  crush  a  giant  with  a  straw,  as  to  enter  the  spiritual 
conflict  with  weapons  of  carnal  warfare.  Every  trial  realizes  expe- 
rimentally the  help  of  a  faithful  Saviour.  He  does  indeed  deliver 
gloriously ;  and  leaves  us  nothing  to  do  but  stand  still,  wonder, 
and  praise — "  Fear  ye  not ;  stand  still  and  see  the  salvation  of  the 
Lord,  which  he  will  show  to  you  to-day ;  for  the  Egyptians,  whom 
ye  have  seen  to-day,  ye  shall  see  them  again  no  more  for  ever."^ 

87.    They  had  almost  consumed  me  upon  earth ;  hut  Ifonook  not  thy  precepts. 
And  why  did  they  not  quite  consume  him  7    Because  "  the  eyes 

1  The  examples  of  Asa,  2  Chron.  xiv.  10—12,  and  Jehosaphat,  2  Chron.  xx.  1—30. 
niay  be  referred  to. 

2  Gen.  xlix.  24.  3  Comp.  Jer.  xvii.  5—8. 

4  Judges  xvi.  7,  with  2  Chron.  xvi.  7.  5  Eph.  vi.  16. 

«  1  Tim.  vi.  12.  t  Exodus  xiv.  13. 


142  EXPOSITION    OF    PSALM    CXIX. 

of  the  Lord  run  to  and  fro  throughout  the  whole  earth,  to  show 
himself  strong  in  behalf  of  them,  whose  heart  is  perfect  toward 
him."^  "Surely  the  wrath  of  man  shall  praise  thee:  the  remain- 
der of  wrath  shalt  thou  restrain."^  And  why  have  not  our  spir- 
itual enemies  "  co7isumed  tcs  upon  earth  ?"  "  Satan  hath  desired 
to  have  us,  that  he  may  sift  us  as  wheat."  "  But,^^  saith  the  Sa- 
viour, "  /  have  prayed  for  you,  that  your  faith  fail  not.^^^  "  My 
sheep  shall  never  perish  ;  neither  shall  any  pluck  them  out  of  my 
hand."''  Steadfastness  of  profession  is  the  evidence  of  the  life  of 
faith :  grounded  upon  this  security,  the  more  we  are  shaken,  the 
more  we  shall  hold  fast.  Neither  long-continued  distress,5  nor  de- 
termined opposition,^  will  turn  us  from  the  ways  of  God.  We 
would  rather  ^^ forsake'^  all  that  our  heart  held  dear  upon  earth, 
than  "  the  precepts^^  of  our  God.  With  whatever  intensity  of 
affection  we  love  father  and  mother,  (and  the  influence  of  the  Gos- 
pel has  increased  the  sensibilities  of  relative  affections,)  we  remem- 
ber who  hath  said,  "  He  that  loveth  father  and  mother  more  than 
me,  is  not  worthy  of  me."'^  Unlike  the  deluded  professor,^  we  have 
counted  the  cost  of  the  tribulation  and  persecution  of  the  Gospel ; 
and  the  result  has  only  served  to  confirm  our  love  and  adherence 
to  our  heavenly  Master.  Shall  not  we  find  in  heaven — nay,  do 
not  we  find  in  the  Gospel — a  far  better  portion  that  we  lose  V 

When,  therefore,  we  are  tempted  to  neglect  the  precepts;  or 
when  we  fail  to  live  in  them  and  to  delight  in  them,  let  us  each  bring 
our  hearts  to  this  test.  'What  would  I  take  in  exchange  for  them? 
Will  the  good  will  and  approbation  of  the  world  compensate  for 
the  loss  of  the  favor  of  God  ?  Could  I  be  content  to  forego  my 
greatest  comforts,  to  "suffer  the  loss  of  all  things,"'"  yea,  of  hfe 
itself,^'  rather  than  forsake  one  of  the  ways  of  God?  When  I  meet 
with  such  precepts  as  link  me  to  the  daily  cross,  can  I  throw  myself 
with  simple  dependence  upon  that  Saviour,  who  has  engaged  to  sup- 
ply strength  for  what#ie  has  commanded?'  How  often  in  times  of 
spiritual  temptation,  if  not  of  temporal  danger,  "  they  had  almost 
consumed  us  upon  earth .'"  but  "  in  the  mount"  of  difficulty  "  the 
Lord  has  been  seen."'^  Oh  !  let  each  of  us  mark  our  road  to  Zion 
with  multiplied  Ebenezers,  inscribed  Jehovah-jirch — Jehovah-nissi^^ 
— "By  this  I  know  that  thou  favorest  me,  because  mine  enemy 
doth  not  triumph  over  me.  And  as  for  me,  thou  upholdest  me  in 
mine  integrity,  and  settest  me  before  thy  face  forever."'* 

What  a  fine  testimony  of  the  upholding  grace  of  God  !  How 
could  a  helpless  believer  stand  against  such  an  appalling  array  ? 
Yet  it  is  a  great,  but  a  true  word,  suitable  for  a  babe  in  Christ  as 
well  as  for  an  Apostle — "  1  can  do  all  things  through  Christ  that 
strengtheneth  me."'«     Yes,  I  can  "  wrestle  even  against  principali- 

I  2  Chron.  xvi.  9.  «  Ps.  Ixxvi.  10.  3  Luke  xxii.  31,  32. 

4  John  X.  28.  s  Verse  83.  «  Verses  84—86.  ^  Matt.  x.  37. 

8  lb.  xiii.  21.  »  lb.  xix.  29.  i"  Phil.  iii.  8.  "  Acts  xx.  24. 

»2  « In  the  Mount  the  Lord  shall  be  seen,  or  shall  appear,  Jehovah-jireh."    (Gen.  xxiL 
14.) — Scott,  in  loco. 
13  Exod.  xvu.  15.  "  Psalm  xli.  11,  12.  w  PhU.  iv.  13. 


VERSE  88.  143 

ties  and  powers"  of  darkness,  if  I  be  "  strong  in  the  Lord,  and  in 
the  power  of  his  might."^ 

88.   Quicken  me  after  thy  laving-kindncss :  so  shall  I  keep  the  testimony  of  thy 

mouth. 

We  need  continual  quickening  to  maintain  our  steadfastness  in 
the  precepts.  "  God,  wno  is  rich  in  mercy,  for  his  great  love,  where- 
with he  loved  us,  even  when  we  were  dead  in  sins,  hath  quickened 
us  together  with  Christ."^  But  without  daily  ^^  qnickenijig  after^^ 
the  same  "  loving  kindness,^^  "  the  things  which  remain  will  be 
ready  to  die."  For  every  breath  of  prayer.  Divine  influence  must 
flow — "  Quicke7i  us,  and  we  shall  call  upon  thy  name.^^^  For  the 
work  of  praise,  without  the  same  influence  we  are  dumb. — "  O  let 
Tny  soul  live,  and  it  shall  praise  thee.^^*  For  the  exercise  of  every 
spiritual  grace  there  must  be  the  commanding  voice  of  our  Divine 
Head — "  Awake,  O  north  wind  ;  and  come,  thou  south :  blow  upon 
my  garden,  that  the  spices  thereof  may  flow  out.'^^  Thus  is  the 
creature  laid  in  the  dust,  and  all  the  glory  is  given  to  God.  "  Not 
that  we  are  sufficient  of  ourselves  to  think  anything  as  of  ourselves; 
but  our  sufficiency  is  of  God.''^ 

Why  is  it,  then,  that  at  one  time  we  spring  to  duty  as  the  joy  of 
our  life ;  while  at  other  times  the  soul  is  so  chained  down  under 
the  power  of  corruption,  that  it  scarcely  can  put  forth  the  feeblest 
exercise  of  hfe  ?  The  source  of  our  life  is  the  same — "  hid  with 
Christ  in  God."'  But  the  power  of  the  flesh  hinders  its  every  mo- 
tion.^ Such  a  spiritual  sloth  has  benumbed  us — such  backward- 
ness to  prayer,  and  disrelish  for  heavenly  things — sins  deeply  hum- 
bling in  themselves,  and  aggravated  by  the  neglect  of  the  plentiful 
provision  laid  up  in  Christ,  not  only  for  the  life,  but  for  the  peace, 
joy,  and  strength  of  the  soul.  Nothing  but  indolence  or  unbelief 
straitens  our  supplies.  Oh !  stir  up  the  prayer  for  quickening  in- 
fluence, and  we  shall  be  rich  and  fruitful.  Sometimes  also  self- 
confidence  paralyzes  our  spiritual  energy.  We  expect  our  recovery 
from  a  lifeless  state  by  more  determined  resolutions,  or  increased 
improvement  of  the  various  means  of  grace.  Let  these  means  in- 
deed be  used  with  all  diligence,  but  with  the  fullest  conviction,  that 
all  means,  all  instruments,  all  helps  of  every  kind,  without  the  in- 
fluence of  the  Spirit  of  grace,  are  dead.  " It  is  the  Spirit  that  quick- 
eneth  ;  the  flesh  profiteth  nothing."^ 

These  records  of  David's  prayers  strikingly  mark  the  intensity 
of  his  desire  to  live  to  God.  Every  decay  of  strength  and  activity 
was,  as  it  were,  death  to  him,  and  awakened  his  reiterated  cries. 
Do  we  desire  to  keep  the  testimony  of  his  m,outh  ?  Do  we  mourn 
over  our  short-comings  in  service  ?  Oh  !  then,  for  our  own  sake, 
for  the  Lord's  sake,  and  for  the  Church's  and  the  world's  sake,  let 
our  petitions  be  incessant,  each  one  for  himself — ' "  quicken  wie"-^ 

1  Eph.  vi.  10,  12.  2  Eph.  ii.  4,  5.  3  Psalm  Ixxx.  18.  *  Verse  175. 

5  Cant.  iv.  16.  6  2  Cor.  ui.  5.  ^  Col  iii.  3. 

8  See  Gal.  v.  17.  »  John  vi.  63. 


144  EXPOSITION    OP    PSALM    CXIX. 

Quicken  this  slothful  heart  of  mine.  Enkindle  afresh  the  sacred 
spark  within,  and  let  me  be  all  alive  for  thee.'  Let  faith  be  kept 
ahve  and  active  at. the  throne  of  grace,  and  all  will  be  alive;  our 
obligation  will  be  deeply  felt,  and  practically  acknowledged. 

The  title  here  given  to  the  directory  of  our  duty — "  the  testimony 
of  God's  moutK'' — adds  strength  to  our  obligations.  Thus  let  ev- 
ery word  we  read  or  hear  be  regarded,  as  coming  directly  from  the 
"  mouth  of  God^^  What  reverence,  what  implicit  submission  does 
it  demand  !  May  it  ever  find  us  in  the  posture  of  attention,  hu- 
mility, and  faith,  each  one  of  us  ready  to  say — "  Speak,  Lord,  for 
thy  servant  heareth  I"^ 


PART    XII. 

89.  For  ever,  O  Lord,  thy  word  is  settled  in  heaven.  90.  Thy  faithfulness  is 
unto  all  generations  J  thou  hast  established  the  earth,  and  it  abideth,  91. 
They  continue  this  day  according  to  thine  ordinances,  for  all  are  thy  servants. 

The  Christian  extends  his  survey  far  beyond  the  hmits  of  his  in- 
dividual sphere.  His  view  of  the  operations  of  God  in  creation  en- 
larges his  apprehensions  of  the  Divine  attributes,  and  especially 
that  of  unchanging  faithful7iess.  Indeed,  the  very  fact  of  a  crea- 
tion in  ruins — a  world  in  rebellion  against  its  Maker,  failing  of  the 
grand  end  of  existence,  and  yet  still  continued  in  existence — mani- 
fests "Ai5  faithfulness  unto  all  generations.''^^  How  different  is 
the  contemplation  of  the  Christian  from  the  philosopher !  His  is 
not  a  mere  cold,  speculative  admiration,  but  the  establishment  of 
his  faith  upon  a  clear  discovery  of  the  faithfulness  of  God.  Thus 
he  stays  his  soul  upon  the  assured  unchangeableness  of  the  Divine 
word — "  Concerning  thy  testimonies^  I  have  known  of  old  that 
thou  hast  founded  them  for  ever.  Thy  word  is  true  from  the  he- 
ginning:  and  every  one  of  thy  righteous  judgme?its  endureth  for 
evcr.^'*  How  striking  is  the  contrast  between  the  transient  glory 
of  man's  goodliness,  and  the  solid  foundation  of  all  the  promises, 
hopes,  and  prospects  of  the  children  of  God  ! — "  The  grass  with- 
ereth,  and  the  flower  fadeth;  but  the  word  of  our  God  shall  stand 
for  ever."5  "Unbehef"  is  the  character  of  our  "  evil  hearts."*  Man 
chooses  his  own  measure  and  objects  of  faith  ;  he  believes  no  more 
than  he  pleases.  But  it  is  a  fearful  prospect,  that  the  threatenings 
of  God  rest  upon  the  same  solid  foundation  with  his  promises. 
"  Heaven  and  earth  shall  pass  away :  but  my  words  shall  not  pass 
away."' 

1  Compare  Judges  iii.  20.  «  1  Sam.  iii.  9,  10.  3  Gen.  viii.  28. 

*  Verses  152,  160.  6  Isaiah  xl.  6—8.    Compare  1  Peter  i.  24,  25. 

•  Hebrews  iii.  12.  f  Compare  Luke  xxi.  28 — 33. 


VERSE  89 — 91.  145 

Need  we  any  further  proof  of  his  fait lif  illness  7  Look  at  the  earth 
established  by  his  word  of  power.  ^  See  how  "  he  hangeth  it  upon 
nothing,"'^  as  if  it  might  fall  at  any  moment ;  and  yet  it  is  immo- 
vably lixed^ — it  abideth^ — and  with  all  its  furniture  continueth  ac- 
cording to  his  ordinances.  This — though  the  scoff  of  the  infidel* 
— is  the  encouragement  to  Christian  faith  ;  it  is  at  once  a  token  of 
his  covenant  with  nature,  that  "  while  the  earth  remaineth,  seed 
time  and  harvest,  and  cold  and  heat,  and  summer  and  winter,  and 
day  and  night  shall  not  cease  ;"^  and  an  emblem  of  his  covenant 
with  the  seed  of  David,  that  he  "  will  not  cast  them  off  for  all  that 
they  have  done.'"'  Thus  every  view  of  the  heavens — yea — every 
time  we  set  our  foot  on  the  earth^ — shows  the  unchangeableness  of 
his  everlasting  covenant,  and  the  security  of  the  salvation  of  his 
own  people. 

In  this  vast  universe,  "  all  are  his  servantsJ^  "  The  stars  in  their 
courses" — "  fire  and  hail,  snow  and  vapors,  stormy  winds — fulfil  his 
word.  He  sendeth  forth  his  commandment  upon  earth :  his  word 
runneth  very  swiftly."^  Man — the  child  of  his  Maker^" — "created 
in  his  image"" — destined  for  his  glory^^ — jg  i)^q  Q^ly  rebel  and  re- 
volter.  Most  affecting  is  the  appeal,  that  his  own  Father  and  God 
is  constrained  to  make  concerning  him,  "Hear,  O  heavens,  and 
give  ear,  O  earth ;  for  the  Lord  hath  spoken.  I  have  nourished 
and  brought  up  children ,^  and  they  have  rebelled  against  me  I"^^ 

Is  not  then  the  universe  of  nature  a  parable  of  grace — setting 
out  on  every  side — in  every  view — a  cheering  display  of  the  faith- 
fulness of  God'7^^  If  his  providence  fails  not,  will  the  promise  of 
his  covenant  disappoint  us?  Why  should  he  change?  Does  he 
see  or  know  anything  now,  that  he  has  not  foreseen  and  foreknown 
from  eternity?  What  more  sure  ground  of  salvation  than  the 
unchangeableness  of  God?^^  if  x  can  prove  a  word  to  have  been 
spoken  by  God,  I  must  no  more  question  it  than  his  own  being. 
It  may  seem  to  fail  on  earth  ;  but  it  is  for  ever  settled  in  heaven. 
The  decrees  of  the  kings  of  the  earth,  "  settled"  on  earth,  are  ex- 
posed to  all  the  variations  and  weakness  of  a  changing  world. 
They  may  be  revoked  by  themselves  or  their  successors,  or  they 
may  die  away.  The  empty  sound  of  the  "law  of  the  Medes  and 
Persians  that  altereth  not,"^^  has  long  since  been  swept  away  into 
oblivion.  But  while  "  the  word  settled"  on  earth  has  "  waxed  old 
like  a  garment,  and  perished :"  the  word  settled  in  heaven — is 
raised  above  all  the  revolutions  of  the  universe,  and  remaineth  as 
the  throne  of  God — unshaken  and  eternal ;  exhibiting  the  founda- 
tion of  the  believer's  hope  and  of  the  unbeliever's  terror,  to  be  ahke 
unalterably  fixed. 

1  Psalm  xxxiii.  9.     Heb.  i.  3.  2  Job  xxvi,  7. 

3  Psalm  xxiv,  2;  civ.  5;  cxlviiL  6.  *  Eccles.  i.  4.  s  2  Peter  iii.  4. 

s  Genesis  viii.  22.  "^  Jer.  xxxi.  35,  36 ;  xxxui,  20,  21,  25,  26. 

8  Isaiah  liv.  9,  10. 

9  Judges  V.  20.  Ps.  cxlviii.  8;  cxlvii.  15.  Compare  Job  xxxvii.  12.  Isaiah  xlviii.  13. 
»"  Deut.  xxxii.  6.  "  Genesis  i.  27;  v.  1.  12  Isaiah  xliii.  7.  13  Isaiah  i.  2. 
"  Ps.  Ixxxix.  2.          15  Mai.  iii.  6.    Heb.  vi.  17,  18 :  vii.  21—25.          w  Daniel  vi.  8. 


146  EXPOSITION    OF    PSALM    CXIX. 

But  we  also  remark  the  foreknowledge  as  well  as  the  faithful- 
ness of  God.  From  the  eternity  that  is  past,  as  well  as  for  the 
eternity  that  is  to  come,  •'  thy  word  is  settled  in  heaven.^'  Before 
this  fair  creation  was  marred,  yea,  before  it  was  called  into  exist- 
ence, its  ruin  was  foreseen,  and  a  remedy  provided.  "  The  Lamb 
was  slaia  from  the  foundation  of  the  world,"^  and  foreordained 
before'^  that  era.  Coeval  with  this  period,  a  people  were  "  chosen 
in  him,"3  and  "/or  ever  the  word  was  settled  heavenP — "  All  that 
the  Father  giveth  me  shall  come  to  me^^  For  the  establishment 
of  the  Redeemer's  kingdom  upon  earth,  "  the  decree  is  declared  ;" 
however  earth  and  hell  may  combine  against  it — "  Yet  have  I  set 
my  king  upon  my  holy  hill  of  Sion."^  And  what  a  blessed  encour- 
agement in  the  grand  work  of  bringing  back  "  the  lost  sheep  of  the 
house  of  Israel,"'  and  those  "  other  sheep"  with  them,  which  are 
not  of  this  fold"^  is  it,  that  we  do  not  depend  upon  the  earnestness 
of  our  prayers,  the  wisdom  of  our  plans,  and  the  diligence  of  our 
endeavors;  but  upon  "the  word,"  which  ^Hs  for  ever  settled  in 
heaven !" — "  The  Redeemer  shall  come  to  Zion,  and  unto  them 
that  turn  from  transgression  in  Jacob,  saith  the  Lord.  As  for  me, 
this  is  my  covenant  with  them  saith  the  Lord — My  Spirit  that  is 
upon  thee,  and  my  words,  which  1  have  put  in  thy  mouth,  shall  not 
depart  out  of  thy  mouth,  nor  out  of  the  mouth  of  thy  seed,  nor  out 
of  the  mouth  of  thy  seed's  seed,  saith  the  Lord,  from  hmiceforth 
and  for  ever."  "  I  have  sworn  by  myself,  the  word  is  gone  out  of 
my  mouth  in  righteousness,  and  shall  not  return, — That  unto  me 
every  knee  shall  bow,  every  tongue  shall  swear."^ 

92.  Unless  thy  law  had  been  my  delights,  I  should  then  have  perished  in  mine 

affliction. 

The  support  of  the  word  is  as  sure  as  its  basis — and  that  in  the 
time  when  other  supports  sink — in  ajliction.  David — like  his  great 
prototype — was  a  man  of  affliction^ — sometimes  ready  to  perish — 
always  kept  up  by  the  law  of  his  God.  How  many  a  false  profes- 
sor has  been  tried  and  cast  by  this  hour  of  "  ajliction .'"  But  he 
who  has  been  sifted  by  temptation — who  has  "  endured  the  hard- 
ness" of  persecution,  as  a  "good  soldier  of  Jesus  Christ'"" — and  who 
is  ready  rather  to  be  ^^  consumed  upon  earth,^^^^  than  to  shrink  from 
his  profession — this  is  he  whom  his  Master  "  will  lift  up,  and  not 
make  his  foes  to  rejoice  over  him."'*  It  is  the  established  rule  of 
the  kingdom — "Them  that  honor  me  I  will  honor.  "^  "Because 
thou  hast  kept  the  word  of  my  patience  1  also  will  keep  thee  from 
the  hour  of  temptation,  which  shall  come  upon  all  the  world,  to  try 
them  that  dwell  upon  the  earth."** 

The  law  of  God  opens  to  us  a  clear  interest  in  every  perfection 
of  his  Godhead — every  engagement  of  his  covenant.     What  won- 

»  Rev.  xiii.  8.  2  1  Peter  i.  20.  3  Eph.  i.  4.  <  John  vi.  37. 

5  Psalm  ii.  6—8.  «  Matt.  iv.  24.        ^  John  x.  16.  «  Isa.  lix.  20,  21 ;  xlv.  23. 
•  Psalm  cxxxii.  1 .                             w  2  Tim.  ii.  3.  "  Verse  87. 

»«  Paalm  xxi.  1.  "  i  Sam.  u.  30.  "  Rev.  iu.  10. 


VERSE  92.  147 

der  then,  that  it  brings  delights  which  the  world  can  never  conceive 
when  bowed  down  with  accumulated  affliction  7  However  the  be- 
liever's real  character  may  be  hidden  from  the  world,  the  hour  of 
trial  abundantly  proves,  both  what  the  law  can  do  for  him,  and 
what  a  lost  creature  he  would  have  been  without  it.  In  affliction, 
friends  mean  well ;  but  of  themselves  they  can  do  nothing.  They 
can  only  look  on,  feel,  and  pray.  They  cannot  "speak  to  the 
heart."     This  is  God's  prerogative  :^  and  his  law  is  his  voice. 

But  for  this  support,  Jonah  probably  would  have  ^^ perished  in  his 
affliction.''^  In  the  belly  of  the  fish,  as  "  in  the  belly  of  hell,"  he 
appears  to  have  recollected  the  experience  of  David  under  deep  and 
awful  desertion ;  and  in  taking  his  language  out  of  his  mouth,  as 
descriptive  of  his  own  dark  and  terrific  condition,  a  ray  of  light  and 
hope  darted  upon  his  dungeon  walls.^  Indeed  it  is  a  mystery,  how 
a  sinner,  destitute  of  the  support  and  comfort  of  the  word  of  God, 
can  ever  uphold  himself  in  his  trials.  We  marvel  not,  that  often, 
"  his  soul  should  choose  strangling,  and  death,  rather  than  his  life."' 

But  in  order  to  derive  support  from  the  law,  it  must  be  "  our  de- 
lights^'^ — yea — that  it  may  be  our  delights  it  must  be  the  matter 
of  our  faith.  For  what  solid  delight  can  we  have  in  what  we  do 
not  beheve  ?^  Must  it  not  also  be  our  joy  in  prosperity,  if  we  would 
realize  its  support  in  affliction '}  For  this  how  ineffectual  is  the 
mere  formal  service !  Who  ever  tasted  its  tried  consolations  in  the 
bare  performance  of  the  outward  duty  ?  It  must  be  read  as  a  re- 
ality ;  it  will  then  be  taken  as  a  cordial.  Let  it  be  simply  received, 
diligently  searched,  and  ea  nestly  prayed  over ;  and  it  will  guide 
the  heavy-laden  to  Him,  who  is  their  present  and  eternal  rest.«  The 
tempest-tossed  soul  will  cast  anchor  upon  it — "  Remember  the  word 
unto  thy  servant,  upon  which  thou  hast  caused  me  to  hope.^^^  One 
promise  applied  by  the  Spirit  of  God  is  worth  ten  thousand  worlds. 
And  each  promise  is  a  staff — if  we  have  but  faith  to  lean  upon  it — 
able  to  bear  our  whole  weight  of  sin,  care,  and  trial. 

Is  then  affliction  our  appointed  lot  ?  If  "  man  is  born" — and  the 
child  of  God  twice  born — "  to  trouble,  as  the  sparks  fly  upward"^ — 

^  Isaiah  xl.  2.     Hosea  ii.  14.     Margin. 

2  Jonah  ii.  3,  with  Psalm  xlii,  7.  The  phraseology  in  the  LXX.  is  identical,  as  if  it 
were  a  clear  and  distinct  recollection  of  the  Psalmist  s  expressions,  when  describing  his 
own  state  of  desertion. 

3  Job  vii.  ]  5.  Compare  2.  Cor.  vii.  10. 

^  "  Delights" — instar  omnium — instead  of  all  manner  of  delights. 

5  Psalm  xxvii.  13. 

6  Matt.  xi.  28.  It  was  the  speech  of  a  holy  man — after  God  had  made  this  precious 
text  the  messenger  to  open  his  dungeon  of  spiritual  distress,  and  bring  him  into  the  light 
of  inward  joy — that  he  had  better  be  without  meat,  drink,  light,  air,  earth,  life,  and  all, 
than  without  this  one  comfortable  Scripture.  "  If  one  single  promise" — as  Gurnal 
sweetly  remarks  in  giving  this  story — "  like  an  ear  of  corn  rubbed  in  the  hand  of  faith, 
and  applied  by  the  Spirit  of  Christ— can  afford  such  a  full  satisfying  meal  of  joy  to  the 
hunger-bitten,  pining  soul;  oh  what  price  can  we  set  upon  the  whole  field  of  Scripture, 
which  stands  so  thick  with  promises  every  way  as  cordial  as  this  !" — Gurnal  on  Ephe- 
sians  vi.  17.  Well  might  Luther  say — "  I  have  covenanted  with  my  Lord,  that  he  should 
not  send  me  visions,  or  dreams,  or  even  angels.  I  am  content  with  this  one  gift  of  the 
Scriptures,  which  abundantly  teaches  and  supplies  all  that  is  necessary  both  for  this  life 
and  that  which  is  to  come."  7  Verse  49.  8  job  v.  7. 


148  EXPOSITION    OF    PSALM    CXIX. 

how  important  is  it  to  lay  in  a  store  of  supply  from  this  inexhaust- 
ible treasury  against  the  time  when  all  human  support  will  fail ! 
Supplied  hence  with  heavenly  strength,  we  shall  be  borne  up  above 
the  weakness  and  weariness  of  the  tiesh.  And  as  the  riches  of  this 
store-house  are  "  the  riches  of  Christ,"^  let  those  parts  be  most  fa- 
miliar to  us,2  which  mark  his  person,^  his  character/  offices,^  life,« 
sufferings,'^  and  death,^  resurrection  and  gloryj^  together  with  the 
promises,  encouragements,  and  prospects  directly  flowing  from  this 
blessed  subject — and  oh !  what  a  treasure-house  shall  we  find 
richly  furnished  with  every  source  of  delight,  and  every  ground  of 
support ! 

93.  7  tdll  never  forget  thy  precepts  ;  for  loith  them  thou  hast  quickened  me. 

An  admirable  resolution  !  the  blessed  fruit  of  the  quickening 
power  of  the  word  in  his  deep  affliction.  He  had  before  acknowl- 
edged this  supernatural  efficacy — "  Thy  word  hath  quickened 
77ie."^°  Now  he  more  distinctly  mentions  it,  as  the  instrumental 
only — not  the  efficient  cause — "  With  them  thou  hast  quickened 
me.'*  Had  the  power  been  in  the  word,  the  same  effect  would  have 
immediately  and  invariably  followed.  Nor  should  we  have  been 
constrained  to  lament  the  limited  extent  of  its  influence.  How 
many,  Christian,  shared  with  you  in  the  outward  privileges  ;  but 
perhaps  unto  none  was  the  life-giving  blessing  vouchsafed,  save 
unto  yourself — the  most  unlikely — the  most  unworthy  of  all !" 
Thus  does  "  God  work  in  us  both  to  will  and  do" — not  according  to 
any  prescribed  law,  but  "  of  his  own  good  pleasure. ^^^'^  The  grace 
therefore  is  not  from,  but  through,  the  means.  Almighty  God  is 
the  source  of  the  hfe.  The  word  is  the  instrument — yet  so  "  quick,"*' 
so  melting,*^  so  attractive,'^  that  we  might  ask,  out  of  what  rock  was 
that  heart  hewn,  that  is  proof  against  its  power  ?  Yet  while  the 
precepts  work  nothing  without  the  agent,'*^  they  are  the  ordinary 
course,  by  which  the  Lord  quickeneth  whom  he  will.*^ 

And  do  not  we  find  them  still  lively  channels  of  refreshment  ? 
Surely,  then,  we  will  hold  to  our  purpose  of  not  forgetting  the 
precepts.  The  leaves  of  the  word  of  God  are  the  leaves  of  the  tree 
of  life,  as  well  as  of  the  tree  of  knowledge.  They  not  only  en- 
hghten  the  path,  but  they  supply  life  for  daily  walk  and  progress. 

"The  words  that  1  speak  unto  you" — said  Jesus — ^^they  are 
spirit,  and  they  are  life  f^^^  so  that  the  times  when  we  have  been 
most  diligent  in  our  meditation  and  obedience  to  the  precepts,  have 
been  uniformly  the  seasons  of  our  most  holy  consolation. 

Men  of  the  world,  however,  with  accurate  recollections  of  all 

»  Eph.  iii.  8.    John  v.  39. 

9  Such  as  Isaiah  liii.  which,  in  the  compass  of  a  single  chapter  sketches  out  his  whole 
history.     See  below. 

3  Isaiah  liii.  1,2.  *  lb.  ver.  9.  Mb.  vpr.  4,  5,  12.  «  lb.  ver.  3. 

f  lb.  ver.  7,  8.  8  jb.  ver.  9.  "  lb.  ver.  10—12.  i"  Verse  50. 

»i  Comp.  Luke  iv.  25,  26.  12  Phil.  ii.  13.  i3  Heb.  iv.  12. 

"  Jer.  xxiii.  29.  ^  Matt.  li.  28.  »«  I  Cor.  iii.  7. 

»»  John  T.  21.    Rom.  x.  17.  w  John  vi.  63. 


VERSE  94.  149 

matters  connected  with  their  temporal  advantage,  are  remarkbly 
slow  in  retaining  the  truths  of  God.  They  plead  their  short  mem- 
ories, although  conscious  that  this  infirmity  does  not  extend  to  their 
important  secular  engagements.  But  what  wonder  that  they  for- 
get the  precepts,  when  they  have  never  been  quickened  with  them 
— never  received  any  benefit  from  them  ?  The  word  of  God  is  not 
precious  to  them  :  they  acknowledge  no  obligation  to  it :  they  have 
no  acquaintance  with  it.  It  has  no  place  in  their  aflfections,  and 
therefore  but  little  abode  in  their  remembrance. 

But  this  resolution  is  the  language  of  sincerity,  not  of  perfection. 
The  child  of  God  is  humbled  in  the  conscious  '•'' forgetfulness  of 
the  Lord's  precepts.'^  And  this  consciousness  keeps  his  eye  fixed 
upon  Jesus  for  pardon  and  acceptance  :  while  eveiy  fresh  sense  of 
acceptance  strengthens  his  more  habitual  remembrance.  Then  as 
for  his  natural  inability  to  preserve  an  accurate  recollection  of  Di- 
vine things — let  him  not  estimate  the  benefit  of  the  word  by  the 
results  in  the  memory,  so  much  as  by  the  impressions  upon  the 
heart.  The  word  may  have  darted  through  the  mind,  as  a  flash 
of  lightning,  that  strikes  and  is  gone ;  and  yet  the  heart  may  have 
been  melted,  and  the  passing  flash  may  have  shed  a  heavenly  ray 
upon  a  dubious  path.  If  the  heart  retains  the  quickening  power — 
"  The  precepts  are  not  forgottetij^  even  though  the  memory  should 
have  failed  to  preserve  them. 

But  whatever  word  of  conviction,  direction,  or  encouragement, 
may  have  come  to  us,  aflix  this  seal  to  it — '  /  will  never  forget 
thy  precepts.^  It  may  be  of  signal  use  in  some  hour  of  temptation. 
Tlie  same  Spirit  that  breathed  before  upon  it,  may  breathe  again  ; 
if  not  with  the  same  present  sensible  power,  yet  with  a  seasonable 
and  refreshing  recollection  of  past  support. 

94.  I  am  thine  ;  save  me ;  for  I  have  sought  thy  precepts. 

What  a  high  and  honorable  character  is  stamped  upon  the 
meanest  believer !  He  is  the  Saviour's  unahenable  property,^  his 
portion,'^  the  "  wormanship"^  of  his  hand,  the  purchase  of  his  blood,* 
the  triumph  of  his  conquering  love.^  He  is  given  to  him  by  his 
Father" — "  preserved  in  him,  and  called."^  The  evidence  of  his 
character  is  found  in  "  seeking  the  Lord's  precepts J^  "  Whom  we 
serve"  will  prove  "  whose  we  are."^  "  His  servants  ye  are,  to 
whom  ye  obey."^  "  Know  that  the  Lord  hath  set  apart  him  that 
is  godly  for  himself."^"  "  The  carnal  mind  is  not  subject  to  the 
law  of  God,  neither  indeed  can  be.  So  then  they  that  are  in  the 
flesh"  cannot  seek  the  Lords  precept s.^^  A  new  and  spiritual  bias, 
therefore,  is  the  visible  stamp  and  seal  of  the  Lord's  interest  in  us. 

True  it  is,  that  our  Divine  Saviour  can  never  be  robbed  of  his  pro- 
perty— that  his  people  are  saved  in  him,  beyond  the  reach  of  earth 

1  1  Cor.  iii.  23.  2  Deut,  xxxii.  9.  3  Eph.  ii.  10. 

4  Psalm  Ixxiv.  2.    Acts  xx.  28.     1  Cor.  vi,  19,  20. 

8  Isaiah  liii.  10—12.     Luke  xi.  21,  22.  6  John  vi.  37;  x.  29;  xvii.  6,  11. 

^  Jude  i.  8  Acts  xivii.  23.  »  Rom.  vi.  16. 

w  Psalm  iv.  3.  "  Rom.  viii.  7,  8. 


lOO  EXPOSITION    OF    PSALM    CXIX. 

and  hell  to  touch  them.  Yet  are  they  dependent  still — always  sin- 
ners— every  day's  provocation  making  them  more  sinners  than  be- 
fore ;  needing,  therefore,  from  day  to  day,  fresh  power,  fresh  keeping", 
and  above  all,  fresh  cleansing  and  acceptance.  But  what  a  pow- 
erful plea  for  mercy  may  we  draw  from  the  Lord's  interest  in  us  ! 
Will  not  a  man  be  careful  of  his  children,  his  treasure,  his  jewels  ? 
Such  am  I.^  Thy  sovereign  love  hath  bought  me — made  me 
thine^ — I  am  thine  ;  save  me.  Thou  hast  saved  me  ;  '•  thou  hast 
delivered  my  soul  from  death ;  wilt  thou  not  deliver  my  feet  from 
falling  ?"2  Save  me  from  the  love  of  sin,  from  the  daily  guilt  and 
power  of  sin  ;  from  the  treachery  of  my  own  foolish  heart ;  from 
all  this,  and  all  besides,  which  thou  seest  ensnaring  to  my  soul. 
If  I  am  not  thine,  whence  this  desire,  this  endeavor  to  "  seek  thy 
precepts  T  What  mean  my  privileged  moments  of  communion 
with  thee  ?  What  mean  the  yet  unsatisfied  desires  after  a  confor- 
mity to  thine  image  ?  Lord,  I  would  humbly  plead  thine  own 
act,  thy  free  and  sovereign  act,  that  made  me  thine.  Save  me, 
because  thou  hast  brought  thy  salvation  near  to  me,  and  sealed 
me  thine.  I  need  mercy  to  begin  with  me  ;  mercy  to  accompany 
me  ;  mercy  to  abide  with  me  for  ever.     "  /  am,  thine^  save  meP 

And  what  irresistible  energy  does  it  give  to  our  pleading,  that 
this  was  the  sole  purpose,  that  brought  down  the  Son  of  God  from 
heaven  !  "I  came  down" — said  he — "  from  heaven,  not  to  do 
mine  own  will,  but  the  will  of  him  that  sent  me.  And  this  is  the 
Father'' s  will  which  hath  sent  me,  that  of  all  which  he  hath  given 
me  I  should  lose  nothing^*  Of  this  purpose  he  was  enabled  to 
testify  at  the  conclusion  of  his  work — "  Those  that  thou  gavest 
me  I  have  kept,  and  none  of  them  is  lost,  but  the  son  of  perdi- 
tionP^ 

But  some  cry  for  salvation,  who  neglect  duty,  and  thus  make 
void  their  plea.  Can  we  make  our  interest  good,  by  seeking  his 
precepts  7  Is  it  the  way  in  which  we  love  to  walk  ?  Then  let 
us  not  desist  from  our  plea  before  God,  until  our  heart  listens  to  the 
voice  of  love,  centering  every  blessing  of  creation,  redemption,  and 
heavenly  calling,  in  the  privilege  of  adoption — "  Thus  saith  the 
Lord,  that  created  thee,  O  Jacob,  and  he  that  formed  thee,  O 
Israel :  Fear  not,  for  I  have  redeemed  thee  :  I  have  called  thee  by 
thy  name ;  thou  art  m,ine.  Thou  art  my  servant;  O  Israel,  thou 
shalt  not  be  forgotten  of  me.  I  have  blotted  out,  as  a  thick  cloud, 
thy  transgressions ;  and  as  a  cloud,  thy  sins."«  1  have  regarded  this 
thy  plea.     I  have  heard  this  thy  prayer — "  /  am  thine,  save  meP'' 

95.   The  wicked  have  waited  for  me  to  destroy  me  ;  but  I  will  consider  thy  tes- 

tvnonies. 

Am  I,  as  a  believer,  safe  as  the  Lord's  property,  and  in  the  Lord's 

1  Heb.  ii.  13.     Exodus  xix.  5.     Mai.  iii.  17.  2  Isaiah  xliii.  3,  4. 

3  Psalm  Ivi.  13.  <  John  vi.  38,  39.  »  lb.  xvu.  12  ;  xvui.  9. 

6  Isaiah  xliii.  1;  xliv.  21,  22. 

7  The  same  plea  b  urged  in  prayer,  Psalm  cxliii.  12;  Ixxxvi.  2.  Margin.  Compare 
also  verse  125. 


VERSE    95.  151 

keeping  ?  Yet  must  I  expect  that  the  wicked,  the  ungodly,  as  the 
instruments  of  Satan,  will  not  cease  to  distress  me.  The  Psalmist 
had  before  alluded  to  this  trial,  as  driving  him  to  his  refuge.^  And, 
indeed,  this  is  the  constant  character  of  the  believer's  walk — endur- 
ing the  enmity  of  the  ungodly,  and  seeking  his  refuge  in  the  word 
of  God — in  that  hiding-place  of  safety  to  which  the  word  directs 
him.  How  striking  is  the  proof  of  the  irreconcilable  variance  be- 
tween God  and  the  world — the  world  encouraging  all  that  is  con- 
trary to  God,  and  persecuting  his  image  in  his  people  !  Yet  the 
word  opens  to  us  a  sure  defence.  If  our  "  soul  is  among  lions,"* 
cannot  we  testify  to  the  astonishment  of  the  world — "  My  God 
hath  sent  his  angel,  and  hath  shut  the  lions'  mouths,  that  they 
have  not  hurt  me  ?"3  We  hear  indeed  the  roaring  of  the  winds 
and  waves ;  but  we  hear  also  the  voice  hushing  the  storm  to  rest — 
*'  Peace,  be  still."* 

The  experience  of  this  trial  and  support  beautifully  illustrates  the 
promise — "  He  that  believeth  shall  not  make  haste."*  He  whose 
hope  is  firmly  fixed  on  that  "  tried  corner-stone,"  which  God  him- 
self hath  "  laid  in  Zion  as  a  sure  foundation" — "  shall  not  be 
greatly  moved  ;"  nay,  he  "  shall  not  moved"^  at  all,  by  *'  the  wicked 
waiting  for  him  to  destroy  him^  In  the  hour  of  difficulty, 
instead  of  perplexing  himself  with  successive  expedients  for  his 
safety  (sought  more  from  human  contrivance,  than  from  asking 
counsel  at  the  mouth  of  God,)  he  "  possesses  his  soul  in  patience," 
and  calmly  commits  all  events  to  the  Lord.  Such  a  man  "shall 
not  be  afraid  of  evil  tidings !  his  heart  is  fixed,  trusting  in  the 
Lord."^  '  This  trust  is  grounded  on  the  word  of  God,  revealing 
his  power  and  all-sufficiency,  and  withal  his  goodness,  his  offer  of 
himself  to  be  the  stay  of  the  soul,  commanding  us  to  rest  upon  him. 
People  wait  on  I  know  not  what  persuasions  and  assurances  ;  but 
I  know  no  other  to  build  faith  on,  but  the  word  of  promise.  The 
truth  and  faithfulness  of  God  opened  up  his  wisdom  and  power  and 
goodness,  as  the  stay  of  all  those  that,  renouncing  all  other  props, 
will  venture  on  it,  and  lay  all  upon  him.  "He  that  believes,  sets 
to  his  seal  that  God  is  true :"  and  so  he  is  sealed  for  God  ;  his  por- 
tion and  interest  secured.  "  If  you  will  not  believe,  surely  ye  shall 
not  be  established."  '^ 

But  it  is  the  "  considering  of  the  Lord's  testimonies,"  that  draws 
out  their  staying  support.  The  soul  must  be  fixed  upon  them,  as 
"tried  words,  purified  seven  times  in  the  fire."'  And  in  this  frame 
"  Iwill,^^  under  all  distresses,  all  circumstances  of  trial,  or  even  of 
dismay,  "  consider  thy  testimonies^  "  I  will  consider''^  the  faith- 
fulness of  those  blessed  declarations — "  There  shall  not  an  hair  of 
your  head  perish.    Touch  not  mine  anointed."^"    "  He  that  toucheth 

1  Verses  78,  87.    Comp.  ver.  114,  115.  2  Psalm  Ivii.  4.  3  Daniel  vi.  22. 

*  Mark  iv.  39.  '  Isaiah  xxviii.  16. 

5  Psalm  Ixii.  2,  6.  His  confidence  increased  in  tiie  recollection  of  his  support — "  I 
shall  not  be  greatly  moved — I  shall  not  he  moved." 

f  Psalm  cxii.  7.  8  Leighton's  Works,  iii.  256,  257. 

9  Psalm  lii.  7,  P.  B.  Trans.  i°  Luke  xxi.  18.    Psalm  cv.  15. 


152  EXPOSITION    OF    PSALM    CXIX. 


you,  toucheth  the  apple  of  mine  eye."^  With  this  armor  of  defence 
I  shall  not  be  afraid,  even  should  I  hear  the  "  evil  tidings,"  that 
"  the  wicked  have  waited  for  me  to  destroy  meP  Or  even  should 
I  be  destroyed,  I  know  that  thy  testimonies  cannot  fail — that  m.y 
rock  is  perfect — "  that  there  is  no  unrighteousness  in  him  ;"»  and 
therefore,  "though  a  host  should  encamp  against  me,  my  heart 
shall  not  fear ;  though  war  should  rise  against  me,  in  this  will  I  be 
confident."^  Whether,  then,  I  am  delivered  from  the  wicked,  and 
'•  live — I  live  unto  the  Lord  ;"  or  whether  I  fall  into  their  snare, 
and  •'  die — 1  die  unto  the  Lord  ;"^  for  "  /  ivill  consider  thy  testimo- 
niesj'^  assured  that  all  thy  purposes  shall  be  accomplished  concern- 
ing me,  as  thou  hast  said — "  I  will  never  leave  thee,  nor  forsake 
thee."^  "  Thou  wilt  keep  him  in  perfect  peace,  whose  mind  is 
stayed  on  thee,  because  he  trusteth  in  thee."^ 

97.  1  have  seen  an  end  of  all  perfection  ;  but  thy  commandment  is  exceeding 

broad. 

A  DEEPER  insight  in  the  Lord's  "  testimo7iies'^  is  the  sure  result 
of  ^^  considering^^  them.  Weigh  them  in  the  balances  against 
this  world's  excellency  ;  the  world  and  the  word — each  with  all  its 
fulness.  Of  the  one  perfection  we  see  an  end — of  the  other — none. 
This  world  is  a  matter  of  experience  and  observation.  We  have 
seen  it — an  end — not  of  some — but  of  all  its  perfection.  It  wants 
sufficiency.  It  stands  us  in  no  stead  in  the  great  emergencies  of 
affliction — death — judgment — eternity.  It  wants  solidity  in  its 
best  substance.  "In  its  wisdom  is  grief !"^  All  its  delicacies  and 
indulgences — after  having,  like  the  King  of  Jerusalem,  "  not  with- 
held the  heart  from  any  joy" — all  ends  in  the  verdict  of  disap- 
pointment— "  Behold  !  all  was  vanity  and  vexation  of  spirit  I"^  Its 
continuance  is  biit  for  a  moment.  The  soul  is  born  for  eternity. 
Therefore  it  must  have  a  portion  to  last  as  long  as  itself  But  the 
world,  with  its  lusts  and  fashion,  passeth  away.^  All  that  it  can 
offer  is  a  bubble — a  shadow.  In  its  best  riches,  honors,  and  pleas- 
ures— in  (he  utmost  that  its  perfection  can  yield — in  its  height  nd 
prime  of  enjoyment — what  is  it  in  itself — what  is  it  able  to  do  for 
us?  "All  is  vanity."  1°  And  yet  such  is  the  alienation  of  the  heart 
from  God,  that  it  is  first  tried  to  the  very  uttermost,  before  any 
desire  to  return  homeward  is  felt  or  expressed.  And  even  then, 
nothing  but  the  Almighty  power  of  God  can  bring  the  sin- 
ner back.  He  would  rather  perish  in  his  misery,  than  "  return 
to  his  rest." 

Now  contrast  with  the  emptiness  of  the  world  the  fulness  of  "  the 
comm^andment  of  God.''^  Our  whole  duty  to  our  God,  our  neighbor, 
and  ourselves,  is  here  laid  open  before  us — commanding  without 
abatement,  and  forbidding  without  allowance — making  no  excuse 
for  ignorance — frailty — or  forgetfulness — reaching  not  only  to  every 

»  Zech.  ii.  8.  2  pgalm  xcii.  15.  a  lb.  xxyW.  3. 

*  Rom.  xiv,  8.  5  Heb.  xiii.  5.  ^  Isaiah  xxvi.  3. 

1  Eccl.  i.  18.  8  lb,  U.  10,  11.  »  lb.  i.  2. 

"  1  John  u.  17.  1  Cor.  vii.  31. 


ce,     "I 


VERSE  96.  153 

species  of  crime,  but  to  everything  tending  to  it.  This  is  "per- 
fectio7i,^^  of  which  we  never  "see  an  en3."  Every  fresh  view 
opens — not  the  extent — but  the  immensity  of  the  field ;  and  com- 
pels us  at  length  to  shut  up  our  inquiries  with  the  adoring  acknowl- 
edgment— Thi/  commaiidment  is  exceeding  broad.  Its  various 
parts  form  one  seamless  piece ;  so  that  no  particle  can  be  separated 
without  injur}''  to  the  whole.  As  all  the  curtains  of  the  tabernacle, 
connected  by  taches  and  loops,  made  but  one  covering  for  the  ark, 
and  the  loosening  or  disjunction  of  the  smallest  point  disannulled 
the  fitness  of  the  whole ;  so  it  belongs  to  the  perfection  of  the  com- 
7nandment^  that  "  whosoever  shall  keep  the  whole  law,  and  yet  of- 
fend in  one  point,  he  is  guilty  of  all."^  The  spirituahty  of  its  re- 
quirements equally  illustrates  its  Divine  '•^  'perfection^  An  angry 
look  is  murder  ;*  an  unchaste  desire  is  adultery  f  the  "  stumbling- 
block  of  iniquity"^ — '•  covetousness"^  in  the  heart  is  idolatry ;  the 
thought"  as  well  as  the  act — the  first  conception  of  sin,  as  well  as 
the  after  commission — brings  in  the  verdict — Guilty — Death. 

Can  we  then  endure  the  sight  of  its  "  exceeding  breadth  ?" 
Yes — for  the  commaridment  of  the  GospeP  is  equally  broad^  and 
covers  all.^  We  know  who  hath  stood  in  our  place — who  hath  sat- 
isfied Sinai's  unalterable  requirements,  and  borne  its  awful  curse.^ 
Broad  as  it  may  be,  the  love  which  hath  fulfilled  it  is  immeasurable. 
As  a  covenant,  therefore,  it  has  now  lost  its  terrors.  As  a  rule,  we  love 
it  for  its  extent,  and  for  its  purity ;  for  the  comprehensiveness  of  its 
obligations,  and  for  the  narrowness  of  its  liberty  for  indulgence ;  nor 
would  we  wish  to  be  subject  to  a  less  severe  scrutiny,  or  a  more 
lenient  administration. 

Reader !  If  you  have  learnt  "  the  exceeding  breadtK''  and  spirit- 
uality of  the  law  (the  first  lesson  that  is  taught  and  learnt  in  the 
school  of  Christ,)  your  views  of  yourself  and  your  state  before  God 
will  be  totally  changed.  Before,  you  were  "  thanking  God"  in  your 
heart,  "  that  you  were  not  as  other  men  are."  Now  you  will  be  "  smi- 
ting upon  your  breast,  saying,  God  be  merciful  to  me  a  sinner  !"^* 
Before,  perhaps  you  might  have  thought  yourself,  "  touching  the 
righteousness  which  is  of  the  law,  blameless."  Now  you  will  glory 
in  your  new  and  more  enlightened  choice — "What  things  were  gain 
to  me,  those  I  counted  loss  for  Christ."^^  Once  you  considered  your- 
self "  alive,"  when  you  were  really  dead.  Now  that  "  the  com- 
mandment is  come"  in  its  heart-searching  spirituality  and  convic- 
tion to  your  soul,  you  "  die"^^  t^a^  you  may  live.  Blessed  change 
from  the  law  to  the  Gospel — "  from  death  to  life !"  "  I  through 
the  law  am  dead  to  the  law,  that  I  might  live  unto  God."^^ 

Such  is  the  effect  of  the  transition  from  a  legal  to  an  evangelical 
ground.     Before,  we  were  reckless  of  sin,  and  therefore  reckless  of 

1  James  ii.  10,  11.  2  Matt.  v.  21,  22.    Comp.  1  John  iii.  15. 

3  Matt.  V.  27.  *  Ezek.  xiv.  7.  s  Ephes.  v.  5. 

6  Prov.  xxiv.  9.     Compare  xxiii.  7.  "^  John  vi.  28,  29.     1  John  iii.  23. 

8  Rom.  iii.  22.  9  Gal.  iv.  4,  5 ;  iii.  13.  1°  Luke  xviii.  9—13. 

"  PhU.  iii.  6,  7.  12  Romans  vii.  9.  13  Gal.  il  19. 


154  '       EXPOSITION    OF    PSALM    CXIX. 

the  Gospel.  As  the  one  fell  lightly  upon  our  conscience,  the  other 
held  a  light  estimation  in  our  judgment.  While  we  had  no  dis- 
turbance from  the  law,  we  had  no  delight  in  the  Gospel.  But  now' 
that  we  see  through  the  true  mirror,  we  are  at  once  alarmed  and 
enlightened.  Praised  be  God  ! — we  now  take  the  true  estimate — , 
we  degrade  to  the  uttermost  righteousness  by  works — we  exalt  to 
the  uttermost  righteousness  by  faith.  In  the  one  we  see  pollution — 
in  the  other  perfection. 


PART    XIII. 1 

97.  Oh  !  how  love  I  thy  law  !  it  is  my  meditation  all  the  day. 

Mark  the  man  of  God  giving  utterance  to  his  feelings  of  heav- 
enly dehght — expressing  most,  by  intimating,  that  he  cannot  ade- 
quately express  what  he  desires.  He  seems  unable  to  restrain  his 
acknowledgments  of  Divine  influence  springing  up  in  his  heart — 
^^Oh!  how  love  I  thy  law!'''  This  experience  is  most  distinctive 
of  a  spiritual  character.  The  professor  may  read,  and  understand, 
and  even  externally  obey  the  law  ;  but  the  believer  only  loves  it ; 
and  he  hves  in  it,  as  if  he  could  not  live  without  it.  To  the  pro- 
fessor it  is  a  task  imposed  to  satisfy  conscience.  "  The  veil  upon 
the  heart"^  darkens  all  his  spiritual  apprehension,  and  consequently 
excludes  spiritual  delight.  To  the  child  of  God  it  is  food  and  med- 
icine, light  and  comfort — yea,  "  life  from  the  dead."  The  law  of 
precept  in  the  world  is  a  "law  of  liberty"^ — a  law  of  love — in  his 
heart.  His  former  obedience  was  the  bondage  of  fear.  But  how 
different  is  the  eflfect  of  constraining  love !  He  now  delights  to 
view  it  in  every  Hneament.  He  dwells  upon  every  feature  with  in- 
tense enjoyment.  Before,  it  was  his  confinement — his  chain.  Now, 
it  is  his  liberty — his  ornament.  He  is  not  what  he  was,  "  Old  things 
are  passed  away :  behold,  all  things  are  become  new."^ 

Think  what  good  reason  there  is  to  love  the  law.  It  is  the  epis- 
tle of  our  most  beloved  friend — not  to  be  slighted,  but  to  be  placed 
in  our  bosom — nearest  our  hearts.  It  sets  out  that  relief,  without 
which  the  conscience  would  have  been  tortured  with  the  never- 
dying  worm."  There  is  more  of  glory — more  of  God — in  this,  than 
in  any  other  manifestation  of  his  name."  It  has  ever  been  the  mir- 
ror, that  has  reflected  Christ  to  his  Church.  The  spiritual  eye  dis- 
cerns him  in  every  part.'     Now — reader — do  you  search  for  him  in 

1  "I  enjoyed  a  solemn  seriousnesu  in  learning  Mem  in  the  n9th  Psalm." — Martyn's 
Journals,  vol.  i.  p.  191 . 

2  2  Cor.  iu.  15.  3  jamcs  i.  25.  <  2  Cor.  v.  17. 

«  2  Cor.  V.  19.  6  Psalm  cxxxviii.  2.     Eph.  iii.  10.     2  Tim.  i.  10. 

7  John  v.  39.    "Were  I  to  enjoy  Hezekiah's  grant,  ancl  to  have  fifleea  years  added 


VERSE  97.  155 

his  law ?  Do  you  " love  his  law"  because  it  " testifies  of  him ?" 
Do  you  pray  for  his  Spirit,  that  his  law  may  guide  you  to  him? 
This  is  the  evidence,  tliat  you  have  "  turned  unto  the  Lord,  when 
the  veil  is  taken  away,"  and  you  "  with  unveiled  face  behold  in 
this  glass  the  glory  of  the  Lord."^  Then  if  you  do  love  his  law, 
you  will  love  the  whole  of  it — its  obligations  as  well  as  its  priv- 
ileges. You  will  love  it  at  all  times,^  even  when  it  is  thwarting 
your  own  will  and  way.  The  whole  law  is  light  and  love — wis- 
dom and  faithfulness. 

But  love  of  the  law  fastens  the  soul  to  the  beloved  object,  "  It  is 
my  meditation  all  the  dayP^  When  you  cannot  have  it  in  your 
hand,  it  will  be  found,  if  indeed  your  soul  is  in  a  prosperous  state, 
"  hid  in  your  heart."  There  it  is  kept  as  your  most  precious  treas- 
ure ;  while  you  live  upon  it  with  unwearied  appetite  as  your  daily 
bread,  and  exercise  yourself  in  it  as  your  daily  rule.  Oh,  how 
worthy  is  it  of  all  the  love  of  the  warmest  heart !  The  deepest  stu- 
dents are  most  humbled  for  their  want  of  suitable  enlargement. 

But  this  heavenly  spirit  can  only  be  grounded  upon  a  sense  of 
reconciliation.  Can  an  unreconciled  sinner  be  interested  in  the  law, 
in  every  page  of  which  he  reads  his  own  condemnation  ?  This  ex- 
plains the  enmity  of  the  ungodly.^  But  the  cultivation  of  this 
spirit  u^on  the  grcund  of  the  Gospel  is  a  most  important  principle 
of  Christian  steadfastness,  the  want  of  which  has  been  the  source  of 
fearful  delusion  \^  and  in  the  exercise  of  which  we  shall  realize  a 
deeper  insight,  and  more  spiritual  discernment  of  Scriptural  Truth. 
Warm  affections  will  be  far  more  influential  than  talent,  or  mere 
external  knowledge. 

This  habit  of  love  and  holy  meditation  will  spread  its  influence 
over  our  whole  character.  It  will  fill  our  hearts  with  heavenly 
matter  for  prayer,  diffuse  a  sweet  savor  over  our  earthly  employ- 
ments, sanctify  the  common  bounties  of  Providence,^  realize  the 
presence  of  God  throughout  the  day,  command  prosperity  upon  our 
lawful  undertakings/  and  enlarge  our  usefulness  in  the  Church. ^ 
Thus  the  man  of  God  is  formed  in  his  completeness,  symmetry,  and 
attraction — such  as  the  world  is  often  constrained  secretly  to  admire, 
even  where  the  heart  is  unready  to  follow. 

Lord  !  implant  in  my  heart  a  supreme  "  love  to  thy  law."  Write 
it  upon  my  heart — even  that  new  law,  "  the  law  of  the  Spirit  of 

to  my  life,  I  would  be  much  more  frequent  in  my  applications  to  the  throne  of  grace. 
Were  I  to  renew  my  studies,  I  would  take  my  leave  of  those  accomplished  triflers — the 
historians,  the  orators,  the  poets  of  antiquity — and  devote  my  attention  to  the  Scriptures 
of  truth.  I  would  sit  with  much  greater  assiduity  at  my  Divine  Master's  feet,  and  de- 
sire to  know  nothing  but  'Jesus  Christ  and  him  crucified.'  This  wisdom,  whose  fruits 
are  peace  in  life,  consolation  in  death,  and  everlasting  salvation  after  death — this  I  would 
trace — this  I  would  seek — this  I  would  explore  through  the  spacious  and  delightful  fields 
of  the  Old  and  New  Testament."  Such  was  the  testimony  of  one,  who  had  cultivated 
the  classic  fields  with  no  inconsiderable  success,  and  who  above  most  men  had  enriched 
his  soul  with  the  glorious  treasures  of  the  word  of  God — whose  praise  is  in  all  the 
churches  as  the  Author  of  "Theron  and  Aspasio." 

1  2  Cor.  iii.  15—18.  2  Verse  20.  3  Psalm  i.  2. 

4  Compare  1  Kings  xxii.  8.  5  See  2  Thess.  ii.  10,  11. 

«  1  Tim.  iv.  4,  5.  t  Ps.  i.  3.    Comp.  Jos.  i.  7,  8.  8  1  Tim.  iv.  15. 


156  EXPOSITION    OF    PSALM    CXIX. 

life  in  Christ  Jesus.''^  May  I  love  it  so  that  I  may  be  always  med- 
itating upon  it,  and  by  continual  meditation  yet  more  enlarging  my 
love  and  delight  in  it !  So  let  it  prove  an  ever-springing  source 
of  heavenly  enjoyment  and  holy  conversation  ! 

98.  Thou,  through  thy  commandments,  hast  made  me  wiser  than  mine  enemies  ; 
for  they  are  ever  toiOi  me.  99.  /  huve  more  understanding  than  all  my 
teachers :  for  thy  testimonies  are  my  meditation.  100.  /  understand  more 
than  the  ancients,  because  1  keep  thy  precepts. 

What  a  fruitful  harvest  did  David  reap  from  his  glowing  love, 
and  "  daily  meditation  on  the  law  of  God  /"  He  became  "  wiser 
than  his  enemies'^  in  "subtlety,"^ — "-than  all  his  teachers''^  in  doc- 
trine, "  than  the  ancients'^  in  experience.  Yet  he  is  not  speaking 
of  his  extraordinary  gift  as  a  prophet,  but  of  his  knowledge  gained 
by  ordinary  means.  Nor  is  he  here  boasting  of  his  own  attain- 
ments ;  but  commending  the  grace  of  God  in  and  towards  him — 
"  Thou^  through  thy  commandments  hast  m^ade  me  wiser. ''^^  How 
much  more  wisdom  does  the  persecuted  behever  draw  from  the  word 
of  God,  than  his  persecutors  have  ever  acquired  from  the  learning 
of  this  world  !  Those,  however,  who  have  been  effectually  taught 
of  God,  need  to  be  daily  .taught  of  him.  While  they  rest  upon 
their  God,  and  seek  counsel  at  his  word,  they  are  wise  indeed ;  yet 
when  they  trust  to  their  own  wisdom,  and  turn  to  their  own  coun- 
sel, they  become  a  by-word  and  occasion  of  offence  by  their  own 
folly.  Was  David  "  wiser  than  his  enemies  or  his  teachers^'''  when 
he  dissembled  himself  to  fight  against  his  own  people* — or  when 
he  yielded  to  the  indulgence  of  lust^ — or  when  in  the  pride  of  his 
heart  he  numbered  the  people  ?«  Alas  !  how  often  do  even  God's 
children  befool  themselves  in  the  ways  of  sin  ! 

But  how  did  David  attain  this  Divine  wisdom  ?  Not  by  habits 
of  extensive  reading — not  by  natural  intelligence — but  by  a  diligent 
meditation  in  the  testimonies.''  In  order  to  avail  ourselves  how- 
ever of  this  means — a  simple  reception  of  the  Divine  testiinony  is 
of  absolute  importance.  We  can  never  obtain  that  assurance  of 
the  certainty  of  our  faith,  which  is  indispensable  to  our  peace,  or  re- 
sist the  influence  of  unenhghtened  *''  teachers''' — or  the  long-estab- 
lished worldly  maxims  of  ^'the  ancients,^^  except  by  entire  sifhrnis- 
sion  to  the  supreme  authority  of  Scripture.  Many  sincere  Chris- 
tians— especially  at  the  outset  of  their  course — are  much  hindered — 
either  by  the  scepticism  of  others,  or  of  their  own  minds ;  or  from 
their  previous  habit  of  studying  the  Bible  in  the  light  of  carnal  wis- 
dom, or  in  dependence  upon  human  teaching.  Such  need  special 
prayer  for  humility  of  mind  and  simplicity  of  faith.  Under  this 
gracious  influence  they  will  discern  that  path  to  glory,  which  in  in- 
finite condescension  is  made  so  plain,  that  "  the  wayfaring  men, 
though  fools,  shall  not  err  therein,"  and  the  unlearned  believer,  who 

*  Rom.  viil.  2.  2  Prov.  i.  1,  4.  »  lb.  ii.  6.    James  i.  17. 

*  1  Sam,  xxvii.  5  2  Sam.  xi.  •  lb,  xxiv. 
7  This  was  bound  upon  him  as  a  king.    Deut  xyii.  18,  19. 


VERSE    101.  157 

has  the  word  before  his  eyes,  in  his  heart,  and  in  his  life,  shall  be- 
come "perfect,  thoroughly  furnished  unto  all  good  works."^ 

In  our  Christian  progress,  David's  habit  of  scriptural  meditation 
will  prove  of  essential  service.  For  while  those  who  "confer  with 
flesh  and  blood"  cannot  have  their  counsellors  always  at  hand ;  we, 
seeking  our  wisdom  from  the  word  of  God,  have  the  best  Counsel- 
lor "  ever  with  us,^^  teaching  us  what  to  do,  and  what  to  expect. 
Obedience  also,  as  well  as  meditation,  directs  our  way.  David 
found  understandings  because  he  kept  the  precepts.  And  David's 
Lord  has  pointed  out  the  same  path  of  light :  "  If  any  man  will 
do  God's  wills  he  shall  know  of  the  docti'iney^  "  Thou  mectest 
him  that  rejoiceth,  and  worketh  righteousness — those  that  remem- 
ber thee  in  thy  waysP^  Thy  ways  truly  are  ways  of  light,  joy  and 
love! 

Now  let  us  turn  in,  and  inquire — What  is  our  daily  use  of  the 
word  of  God  ?  Are  we  satisfied  with  a  slight  looking,  or  seeking 
an  intimate  acquaintance  with  it  ?  Is  its  influence  ever  present — 
ever  practical  ?  Do  we  prize  it  as  a  welcome  gdest  ?  Is  it  our  de- 
lightful companion  and  guide  ?  Oh  !  meditate  in  this  blessed  book. 
"  Eat  the  word,"  when  you  have  "  found  it ;  and  it  will  be  unto 
you  the  joy  and  rejoicing  of  your  heart."^  The  name  of  Jesus — its 
great  subject — will  be  more  precious — your  love  will  be  inflamed^ — 
your  perseverance  established^ — and  your  heart  enlivened  in  the 
spirit  of  praise.''  Thus  bringing  your  mind  into  close  and  continual 
contact  with  "<Ae  testimonies  of  God^^  and  pressing  out  the  sweet- 
ness from  the  precious  volume,  it  will  drop,  as  from  the  honeycomb, 
daily  comfort  and  refreshment  upon  your  heart.^ 

101.  I  have  refrained  my  feet  from  every  evil  way,  that  1  might  keep  thy  word. 

David's  wisdom  was  of  a  practical — not  of  a  mere  intellectual 
or  speculative  character.  It  taught  him  to  ^^ keep  the  Lord's  pre- 
cepts ;^^  and  in  order  to  do  this,  to  "  refrain  his  feet  from  every  evil 
way.''^  And  will  not  advancing  wisdom  show  itself  by  increasing 
tenderness  of  conscience  and  carefulness  of  conduct  ?  The  professor 
is  afraid  of  hell — the  child  of  God,  of  sin.  The  one  refrains  from 
the  outward  act — the  other  seeks  to  be  crucified  to  the  love  of  sin. 
Observe  not  only  the  practice  but  the  motive — that  he  might  keep 
the  word.  Shall  we  not  "  abhor  that  which  is  evil,"  that  we  might 
"cleave  to  that  which  is  good"^ — abstaining  from  "  all  appearance  of 

1  Isaiah  xxxv.  8.    2  Tim.  iii.  17.  2  John  vii.  17. 

3  Isaiah  Ixiv.  5.     Comp.  John  xiv.  21 — 23.  4  jer.  xv.  16, 

5  Psalm  xxxix.  3.  «  Verses  23,  95.  t  Psalm  Ixiii.  5,  6. 

8  Thus  Luther  recommends  us  to  "  pause  at  any  verse  of  Scripture  we  choose,  and  to 
shake,  as  it  were,  every  bough  of  it;  that,  if  possible,  some  fruit  at  least  may  drop  down 
to  us.  Should  this  mode" — he  remarks — "  appear  somewhat  difficult  at  first,  and  no 
thought  suggest  itself  immediately  to  the  mind  capable  of  affording  matter  for  a  short 
ejaculation  ;  yet  persevere,  and  try  another  and  another  bough.  If  your  soul  really  hun- 
gers, the  Spirit  of  God  will  not  send  you  away  empty.  You  shall  at  length  find  in  one, 
and  that  perhaps  a  short  verse  in  Scripture,  such  an  abundance  of  delicious  fruit,  that 
you  will  gladly  seat  yourself  under  its  shade,  and  abide  there,  as  under  a  tree  laden 
with  fruit?'  ^  9  Rom.  xii.  9. 


158  EXPOSITION    OP    PSALM    CXIX. 

evil,"^  lest  unconsciously  we  should  be  drawn  into  the  atmosphere 
of  sin — "  hating  even  the  garment  spotted  by  the  flesh"^ — fearing- 
the  infection  of  sin  worse  than  death  ?  But  how  fearful  the  danger 
of  self-deception  !  What  need  to  entreat  the  Lord  to  "  see  if  there 
be  any  wicked  way  in  us  I"^  Oh  !  for  the  large  supply  of  grace  and 
unction,  to  maintain  an  upright  walk  before  a  heart-searching  God  ; 
to  "  keep  ourselves  from  our  iniquity  ;"'*  and  in  dependence  upon  the 
promises,  and  in  the  strength  of  the  Gospel,  to  "  perfect  hohness  in 
the  fear  of  God  !"« 

But  how  awful  to  hear  men  talk  of  keeping  the  word  in  a  loose 
and  careless  profession  !  For  how  can  it  be  kept,  if  the  heart  has 
not  felt  its  holiness  ?  For  this  is  its  beautiful  peculiarity  ;  that,  in 
order  to  keep  it,  there  must  be  a  separation  from  sin.  The  two 
things  are  incompatible  with  each  other.  The  two  services  are 
at  variance  at  every  point ;  so  that  the  love  of  sin  must  be  cast 
out  where  the  love  of  God  is  ingrafted  in  the  heart.  Yet  so 
strongly  are  we  disposed  to  every  evil  way^  that  only  the  Al- 
mighty power  of  grace  can  enable  us  to  "  refrain  frorrC*  one  or 
another  crooked  path.  Often  is  the  pilgrim  (yea,  has  it  not  too 
often  happened  to  ourselves?)  held  back  by  a  temporary  ascen- 
dency of  the  flesh — by  a  little  license  given  to  sin — or  by  a  relaxed 
circumspection  of  walk.  At  such  seasons  the  blessed  privilege  of 
^''keeping  the  wordP''  is  lost.  We  are  sensible  of  a  declining  delight 
in  those  spiritual  duties,  which  before  were  "  our  chiefest  joy."  And 
"  is  there  not  a  cause  ?"  Have  we  not  provoked  our  gracious  God 
by  harboring  his  enemy  in  our  bosom — nay,  more — by  pleading  for 
its  indulgence  ?  Has  not  "  the  Holy  Spirit  been  grieved"  by  neg- 
lect, or  by  some  worldly  compliance :  so  that  his  light  has  been  ob- 
scured, and  his  comforting  influence  quenched  ?  No  consolations, 
consistent  with  the  love  and  power  of  sin,  can  ever  come  from  the 
Lord.  For  the  holiness  of  the  word  of  God  cannot  be  either  spirit- 
ually understood,  or  experimentally  enjoyed,  but  in  a  consistent 
Christian  walk.  And  yet  such  is  the  true  blessedness  of  the  word, 
that  the  very  expectation  of  keeping  it  may  operate  as  a  principle 
of  restraint  '''-from  every  evil  way.^^ 

Is  there  any  bondage  in  this  restraint  from  sin  ?  Oh,  no !  Sin 
is  slavery ;  and  therefore  deliverance  from  it  is  "  perfect  freedom." 
There  is  indeed  a  legal  restraint  much  to  be  deprecated,  when  the 
conscience  is  goaded  by  sins  of  omission  or  of  wilfulness  ;  and  the 
man,  ignorant  of,  or  imperfectly  acquainted  with,  the  only  way  of 
deliverance,  hopes  to  get  rid  of  his  burden  by  a  more  circumspect 
walk.  But  not  till  he  casts  it  at  the  foot  of  the  cross,  and  learns  to 
look  wholly  to  Jesus  his  deliverer,  can  he  form  his  resolution 
upon  safe  and  effectual  grounds.  Oh,  may  I  therefore  seek  to 
abide  within  a  constant  view  of  Calvary  !  Sin  will  live  every- 
where, but  under  the  cross  of  Jesus.  Here  it  withers  and  dies. 
Here  rises  the  spring  of  that  holiness,  contrition  and  love,  which 

»  1  Thess.  V.  22.  2  Jude  23.  »  Psalm  cxixix.  24. 

<  lb.  xviii.  23.  6  2  Cor.  vii.  1. 


VERSE   102.  159 

refreshes  and  quickens  the  soul.     Here  then  let  me  live  ;  here  let 
me  die.* 

Blessed  Lord  !  Thou  knowest  that  I  desire  to  "  keep  thy  wordP 
Prepare  my  heart  to  receive  and  to  retain  it.  May  I  so  "  abide  in 
Christ,"  that  I  may  receive  the  sanctifying  help  of  his  Spirit  for 
every  moment's  need  !  And  while  I  rejoice  in  him  as  my  Saviour, 
may  1  become  daily  more  sensible  of  every  deviation  from  the 
straight  path  !  May  my  eye  guide  my  feet !  "  Looking  to  Jesus," 
may  I  have  light  and  grace  !  And  may  daily  grace  be  given  to 
"  refrain  my  feet  from  every  evil  way^  that  I  may  keep  thy 
word  /" 

102.  I  have  not  departed  from  thy  judgments  ;  for  thou  hast  taught  me. 

If  "  /  have  refrained  my  feet  frorri)'*  sin — if  "  /  have  not  de- 
parted from  Gods  judgments'^ — to  him  be  all  the  glory.  O  my 
soul !  art  thou  not  a  wonder  to  thyself?  So  prone  to  depart — to 
be  carried  away  by  uncertain  notions — by  the  opposition  of  Satan 
— by  the  example  or  influence  of  the  world — how  is  it,  that  thou 
art  able  to  hold  on  thy  way  ?  Because  the  covenant  of  the  Lord 
engages  thy  perseverance,^"  I  will  put  my  fear  in  their  hearts, 
that  they  shall  not  depart  from  me.'"^  While  conscious  of  my  own 
corrupt  bias  to  depart,  let  me  humbly  and  thankfully  own  the 
work  of  Divine  teaching.  Man's  teaching  is  powerless  in  advancing 
the  soul  one  step  in  Christian  progress.  The  teaching  from  above 
is  '-'  the  light  of  life."^  It  gives  not  only  the  light,  but  the  principle 
to  improve  it.  It  not  only  points  the  lesson,  and  makes  it  plain ;  but 
iniparts  the  disposition  to  learn,  and  the  grace  to  obey.  So  that  now 
I  see  the  beauty,  the  pleasantness,  the  peace,  and  the  holiness 
of  "  the  Lord^s  judgments^^^  and  am  naturally  constrained  to  walk 
in  them.  Oh  how  much  more  frequent  would  be  our  acknowl- 
edgment of  the  work  of  God,  did  we  keep  nearer  to  the  Fountain- 
head  of  life  and  light  !*  How  may  we  trace  every  declension  in 
doctrine  and  practice — all  our  continual  estrangement  from  the 
Lord's  judgments — to  following  our  own  wisdom,  or  depending 
upon  human  teaching  !  "  Trusting  in  man"  is  the  departing  of 
the  heart  from  the  Lord.''  I  never  shall  depart  from  sin  by  the  in- 
fluence of  human  persuasion.  I  never  shall  depart  from  the  Lord, 
so  long  as  I  have  the  witness  in  my  heart — Thou  teachest  me. 

Reader  !  what  has  been  your  habit  and  progress  "  in  the  judg- 
ments of  God!''''  Have  you  been  careful  to  avoid  by-patbs? 
Has  your  walk  been  consistent,  steady,  advancing  "  in  the  fear  of 
the  Lord,  and  in  the  comfort  of  the  Holy  Ghost  V^     If  there  has 

1  "  When  I  am  assaulted  by  some  wicked  thought,  I  then  betake  me  to  the  wounds  of 
Christ.  When  my  flesh  casteth  me  down,  by  the  remembrance  of  my  Saviour's  wounds, 
I  rise  up  again.  Am  I  inflamed  with  lust'?  I  quench  that  fire  with  the  meditation  of 
Christ's  passion.  Christ  died  for  us.  There  is  nothing  so  deadly,  that  is  not  cured  by 
the  death  of  ChnsV'— Augustine. 

*  Jer.  xxxii.  40.     Compare  xxxi.  33.     1  John  ii.  27. 

3  John  viii.  12.    Comp.  Eph.  v.  14.  *  Psalm  xxxvi.  9. 

«  Jer.  xvii.  5.  6  Acte  ix.  31. 


160  EXPOSITION    OF   PSALM    CXIX. 

been  no  allowed  departure  from  the  ways  of  God,  it  has  been  the 
blessed  fruit  of  "  ceasing  from  your  own  wisdom,"'  and  simple  de- 
pendence upon  the  promise  "  written  in  the  prophets — And  they 
shall  be  all  taught  of  God."  And  how  delightfully  does  this  heav- 
enly teaching  draw  your  heart  with  a  deeper  sense  of  need  and 
comfort  to  the  Saviour !  For,  as  he  himself  speaks,  "  every  man 
therefore  that  hath  heard^  and  hath  learned  of  the  Father^  cometh 
unto  meP'^  Remember — it  was  no  superior  virtue  or  discernment, 
that  has  restrained  your  departure  from  God,  but — "  Thou  hast 
taught  Twe"  the  way  to  come  to  God  ;  the  way  to  abide  in  him — 
Christ  the  way — Christ  the  end.  And  his  teaching  will  abide  with 
you.^  It  will  win  you  by  light  and  by  love,  and  by  a  conquering 
power  allure  your  heart  with  that  delight  in  his  judgments,  and 
fear  of  offending  against  them,  that  shall  prove  an  effectual  safe- 
guard in  the  hour  of  temptation.  Watch  the  first  step  of  departure 
— the  neglect  of  secret  prayer — the  want  of  appetite  for  the  sincere 
word — the  laxing  of  diligence — the  loss  of  the  savor  of  godliness. 
Be  careful  therefore  that  the  teaching  of  the  Lord  be  not  lost  upon 
you.  Inquire  into  your  proficiency  in  his  instructive  lessons.  And 
do  not  forget  to  prize  his  teaching  rod — that  loving  correction,  of 
which  David  had  felt  the  blessing,''  and  which  he  so  often  uses,  to 
keep  his  children  from  "  departing  from  his  judgTuents.''^ 

Lord  !  do  thou  lead  me  by  the  hand,  that  I  may  make  daily  pro- 
gress in  "  thy  judgments.^''  Restrain  my  feet  from  "  perpetual 
backsliding.'*  All  human  instruction  will  be  ineffectual  to  keep 
me  from  ''  departing  from  thy  judgments  j''  except  "  thou  teachest 
meP  Neither  grace  received,  nor  experience  attained,  nor  engage- 
ments regarded,  will  secure  me  for  one  moment  without  continual 
teaching  from  thyself. 

103.  How  sweet  are  thy  words  unto  my  taste  !  yea,  sweeter  than  honey  to  my 

mouth. 

None  but  a  child  of  God  could  take  up  this  expression  ;  because 
none  besides  has  a  spiritual  taste.  The  exercises  of  David  in  this 
sacred  word  were  delightfully  varied.  Its  majesty  commanded  his 
reverence.*  Its  riches  calleth  forth  his  love."  Its  sweetness  excited 
his  joy.  Its  holy  light,  keeping  his  heart  close  with  God,''  naturally 
endeared  it  to  his  soul.^  How  barren  is  a  mere  external  knowledge 
of  the  Gospel !  The  natural  man  may  talk  or  even  dispute  about 
its  precious  truths.  But  he  has  never  tasted  them — at  least  not  so 
as  to  relish  and  feed  on  them.  The  highest  commendation  can- 
not explain  the  sweetness  of  honey^  to  one  who  has  never  tasted  it. 
Thus  nothing  but  experience  can  give  a  spiritual  intelligence. 
But  what  we  have  really  tasted,  we  can  warmly  commend — "Oh! 

*  Prov.  xxiii.  4.  2  igaiah  liv.  13,  with  John  vi.  45. 

8  1  John  ii.  24,  27.  <  Verse  67.  s  Verses  129,  161. 

•     6  Verses  72,  127.     Ps.  xix.  10.  7  Verse  102. 

8  Verse  140.  Thrice  in  one  short  Psalm  does  he  stir  up  his  habit  of  praise  of  the  word, 
and  of  the  God  that  gave  it.     See  Psahn  Ivi.  4,  10. 

»  Prov.  xxiv.  13.  14. 


VERSE   103.  161 

taste  and  see  that  the  Lord  is  good."^  Having  once  tasted  of  his 
Divine  goodness,  the  sweetest  joys  of  earth  will  be  insipid,  distaste- 
ful, and  even  bitter. 

Do  we  ask — what  is  it  that  gives  this  unutterable  sweetness  to 
the  word?'*  Is  it  not  that  name,  which  "is  as  ointment  poured 
forth ?"^  Is  it  not  "the  savor  of  the  knowledge  in  Christ,'-*  that 
revives  the  soul  in  every  page  with  the  breath  of  heaven  ?  For 
can  the  awakened  sinner  hear,  that  "  God  so  loved  the  world,  that 
he  gave  his  only-begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life"^ — and  not  be  ready  to 
say,  "  How  sweet  are  thy  words  urito  my  taste^  yea,  sweeter  than 
honey  unto  my  mouth  V  Can  the  weary  soul  listen  to  the  invita- 
tion to  "  all  that  labor  and  are  heavy  laden ;"«  and  not  feel  the  "  sweet- 
ness^'' of  those  breathings  of  love  ?  Who  can  tell  the  sweetness  of 
those  precious  words  to  the  conflicting,  tempted  soul — displaying 
the  Divine  sovereignty  in  choosing  him — and  the  unchanging  faith- 
fulness in  keeping  him,  and  the  almighty  power  of  the  Divine  will, 
in  the  gift  of  eternal  life  V  And  how  can  the  believer  hear  his  Sa- 
viour "  knock  at  the  door"  of  his  heart,  calling  him  to  fresh  com- 
munion with  himself;^  and  not  to  turn  to  him  with  the  ardent 
excitement  of  his  love, — "All  thy  garments  smell  of  myrrh,  and 
aloes,  and  cassia,  out  of  the  ivory  palaces,  whereby  they  have 
made  thee  glad  ?"3 

But  are  there  not  times  when  we  gather  no  sweetness  from  the 
word  ?  It  is  with  the  spiritual  as  with  the  natural  food — a  want 
of  appetite  gives  disgust,  instead  of  sweetness  and  refreshment. 
An  indolent  reading  of  the  word  without  faith — without  desire — 
without  application — or  with  a  taste  vitiated  by  contact  with  the 
things  of  sense — deadens  the  palate — "  The  full  soul  loatheth  the 
honey-comb  ;  but  to  the  hungry  soul  every  bitter  thing  is  sweet.''^" 

But  how  melancholy  is  the  thought  of  the  multitudes,  that  hear, 
read,  understand  the  word,  and  yet  have  never  tasted  its  sweetness ! 
Like  Barzillai,  they  have  no  sense  to  "  discern  between  good  and 
evil."^i  Full  of  the  word,  or  of  their  own  conceits — feeding  on  the 
delusive  enjoyments  of  creature-comforts — nourishing  some  bane- 
ful corruption  in  their  bosoms*^ — qj.  cankered  with  the  spirit  of  for- 
mality— they  have  no  palate  for  the  things  of  God ;  they  are 
"  dead  in  trespasses  and  sins."  But  how  sweet  is  the  word  to  the 
hungering  and  thirsting  taste !  We  eat,  and  are  not  satisfied. 
We  drink,  and  long  to  drink  again.  "  If  so  be  we  have  tasted  that 
the  Lord  is  gracious,  as  new-born  babes"  we  shall  "  desire  the  sin- 
cere milk  of  the  word,  that  we  may  grow  thereby."  ^^  We  shall 
take  heed  of  any  indulgence  of  the  flesh,  which  may  hinder  the 
spiritual  enjoyment,  and  cause  us  to  "  loathe"  even  "  angels'  food" 
as  "  light  bread."'*    Instead  of  resting  in  our  present  experience  of 

1  Ps.  xxxiv.  8.  2  lb.  xix.  10.    Job  xxiii.  12.  3  Canticles  i.  3. 

*  2  Cor.  ii.  14.  s  John  iii.  16.  «  Matt.  xi.  28.    Comp.  Prov.  xvi.  24. 

7  John  X.  28.  8  Rev.  iii.  20.  9  Psalm  xiv.  8. 

10  Prov.  xxvii.  7.  »  2  Samuel  xix.  35. 

12  See  1  Peter  u.  1,  3.  i3  ib.  2,  3.  "  Psalm  Ixxviii.  25.    Numb.  xxi.  5. 

11 


162  EXPOSITION    OF    PSALM    CXIX. 

its  sweeiness,  we  shall  be  daily  aspiring  after  higher  relish  for  the 
heavenly  blessing.'  And  will  not  this  experience  be  a  "  witness  in 
ourselves"  of  the  heavenly  origin  of  the  word?  For  what  argu- 
ments could  ever  persuade  us  that  honey  is  bitter,  at  the  moment 
when  we  are  tasting  its  sweetness  ?  Or  who  could  convince  us, 
that  this  is  the  word  of  man,  or  the  imposture  of  deceit,  when  its 
blessed  influence  has  imparted  peace,  holiness,  joy,  support,  and 
rest,  infinitely  beyond  the  power  of  man  to  bestow  ?  But  let  this 
enjoyment — as  the  spiritual  barometer — the  pulse  of  the  soul — accu- 
rately mark  our  progress  or  decline  in  the  Divine  life.  With  our 
advancement  in  spiritual  health,  the  word  will  be  increasingly 
"  sweet  to  our  taste  ;"  while  our  declension  will  be  marked  by  a 
corresponding  abatement  in  our  desires,  love,  and  perception  of  its 
delights. 

104.   Through  thy  precepts  I  get  understanding;  therefore  I  hate  exery  false 

way. 

The  Psalmist  having  spoken  of  the  pleasure,  now  speaks  of  the 
profit — of  the  word — the  teaching  connected  with  its  sweetness.* 
Before,  he  had  mentioned  the  avoiding  of  sin  in  order  to  profit^ — 
now,  as  the  fruit  of  profit.  So  closely  are  they  linked  together. 
Man's  teaching  conveys  no  understanding — God's  teaching  not 
only  opens  the  Scriptures,  but  "opens  the  understanding  to  under- 
stand them,"  and  the  heart  to  feel  their  heavenly  warmth  of  life.* 
Thus  having  learned  "  the  principles  of  the  doctrine  of  Christ,"  we 
shall  "  go  on  to  perfection" — "  growing  in  grace,  and  in  the  knowl- 
edge of  Christ."^  Many  inconsistencies  belong  to  the  young  and 
half-instructed  Christian.  But  when  through  the  precepts  he  gets 
under sta7idi7ig,  he  learns  to  walk  more  uniformly  and  steadily, 
abiding  in  the  light.  In  this  spirit  and  atmosphere  springs  up  a 
constant  and  irreconcilable  ^'hatred  of  every  false  ivay^^ — as  con- 
trary to  the  God  he  loves.  These  ways  will  include  a  thousand 
devious  paths — all  meeting  in  one  fearful  end — often  discovered  too 
late."  In  doctrine  can  we  too  much  turn  away  from  the  thought 
of  putting  anything — the  Church,  ordinances,  repentance,  prayers, 
in  the  place  of  Jesus — another  foundation  in  the  stead  of  that  which 
God  himself  laid  in  Zion?  Oh  for  spiritual  understanding  to  hate 
this  false  way  with  a  deadly  hatred  !  What  think  we  of  the  ways  of 
the  sinful  world — so  long  trusted  to  for  happiness — yet  so  delusive? 
The  sinner  thinks  that  he  has  found  a  treasure,  but  it  proves  to  be 
glittering  trash — burdensome  instead  of  enriching — only  leaving  him 
to  the  pain  of  disappointed  hope.  Rightly  are  such  ways  called 
false  ways  ;  and  of  those  that  tread  in  them,  it  is  well  said,  "  This 
their  way  is  their  folly."^  Strewed  they  may  be  with  the  flowery 
"  pleasures  of  sin."     But  they  are  "  hard"*  in  their  walk,  and  ruin- 

*  Castm  deliccR  meae  sunt  Scripturte  tuse. — Augttstine. 

2  Prov.  ii.  10,  11 ;  xvi.  21.  3  Verge  101. 

4  Comp.  Luke  xxiv.  45,  32.  s  Heb.  vi.  1.    2  Peter  iii.  18. 

•Prov.  V.  11.    Matt.  XXV.  11.  12.  7  Paalm  xUx.  13.  8  Prov.  xiillS. 


VERSE   104.  168 

ous  in  their  end.^  Inquire  of  those,  whose  past  wanderings  justly 
give  weight  to  their  verdict,  '  What  is  your  retrospective  view  of 
these  ways  V  Unprofitableness.  '  What  is  your  present  view  of 
them?'  Shame.  '  What  prospect  for  eternity  would  the  continu- 
ance in  them  assure  to  you?'  "  Death."*  Let  them  then  be  not  only 
avoided  and  forsaken,  but  abhorred ;  and  let  every  deviation  into 
them  from  the  straight  path,  however  pleasing,  be  "resisted"  even 
"  unto  blood."' 

But  let  me  ask  myself,  have  I  detected  the  "false  ways^''  of  my 
own  heart?  Little  is  done  in  spiritual  religion,  until  my  besetting 
sins  are  searched  out.  And  let  me  not  be  satisfied  with  forbear- 
ance from  the  outward  act.  Sin  may  be  restrained,  yet  not  morti- 
fied ;  nor  is  it  enough,  that  I  leave  it  for  the  present,  but  I  must  re- 
nounce it  for  ever.  Let  me  not  part  with  it  as  with  a  beloved  friend, 
with  the  hope  and  purpose  of  renewing  my  familiarity  with  it  at 
a  "  more  convenient  season  :"*  but  let  me  shake  it  from  me,  as  Paul 
shook  oflf  the  viper  into  the  fire,^  with  determination  and  abhor- 
rence ?  What !  can  I  wish  to  hold  it  ?  If  "  through  the  precepts 
of  God  I  have  got  understanding ^^^  must  not  I  listen  to  that  sol- 
emn, pleading  voice,  "  Oh !  do  not  this  abominable  thing  that  I 
hate  ?"«  No,  Lord :  let  me  "  pluck  it  out"  of  my  heart,  "  and  cast 
it  from  me."^  Oh,  for  the  high  blessing  of  a  tender  conscience  ! 
such  as  shrinks  from  the  approach,  and  "  abstains  from  all  appear- 
ance of  evil  ;"^  not  venturing  to  tamper  with  any  self-pleasing  way; 
but  "  hating''"'  it  as  "false,^'  defiling,  destructive  !  I  have  marked 
the  apple  of  my  eye — that  tenderest  particle  of  my  frame — that  it 
is  not  only  offended  by  a  blow  or  a  wound ;  but  that,  if  so  much  as 
an  atom  of  dust  find  an  entrance,  it  would  smart,  until  it  had  wept 
it  out.  Now  such  may  my  conscience  be — sensitive  of  the  slightest 
touch  of  sin — not  only  fearful  of  resisting,  rebelling,  or  "  quenching 
the  Spirit,"  but  grieving  for  every  thought  of  sin,  that  grieves  that 
blessed  Comforter — that  tender  Friend !  To  "  hate  every  false 
wayj"*  so  as  to  flee  from  it,  is  the  highest  proof  of  Christian  courage. 
For  never  am  I  better  prepared  to  "  endure  hardness  as  a  good  sol- 
dier of  .Jesus  Christ,"^  than  when  my  conscience  is  thus  set  against 
sin.  Would  not  I  then  submit  to  the  greatest  suffering,  rather 
than  be  convicted  of  unfaithfulness  to  my  God  ? 

Lord  !  turn  my  eyes,  my  heart,  my  feet,  my  ways,  more  and  more 
to  thy  blessed  self  Shed  abroad  thy  love  in  my  heart,  that  sin 
may  be  the  daily  matter  of  my  watchfulness,  grief,  resistance,  and 
crucifixion. 

1  Matt.  viii.  12.    Phil.  ill.  19.  2Rom.  vi.  21.  '  Heb.  xii.  4. 

*  Acts  xxiv.  25.  5  lb.  xxviii.  5.  6  Jer.  xliv.  4. 

'  Matt.  V.  29.  8  1  Thess.  v.  22.  9  2  Tim.  ii.  3. 


164  EXPOSITION    OF    PSALM    CXIX. 


PART    XIV. 


n 


105.  Thy  word  is  a  lamp  unto  my  feet,  and  a  light  unto  my  path. 

The  nightly  journeys  of  Israel  were  guided  by  a  pillar  of  fire* — 
not  only  directing  their  course,  but  every  step  and  movement.'* 
Thus  is  our  passage  in  a  dark  and  perilous  way  irradiated  by  the 
lamp  and  light  of  the  word.  But  except  the  lamp  be  lighted — 
except  the  teaching  of  the  Spirit  accompany  the  word,  all  is  dark- 
ness— thick  darkness.  Let  us  not  then  be  content  to  read  the  word 
without  obtaining  some  light  from  it  in  our  understanding — in  our 
experience — in  our  Providential  path.  Did  we  more  habitually 
wait  to  receive,  and  watch  to  improve  the  light,  we  should  not  so 
often  complain  of  the  perplexity  of  our  path.  It  would  generally 
determine  our  steps  under  infallible  guidance ;  while  in  the  pre- 
sumptuous neglect  of  it — like  Israel  of  old^ — we  are  sure  to  come  into 
trouble. 

Yet  it  may  sometimes  be  difficult  to  trace  our  hght  to  this  heav- 
enly source.  A  prom,ise  may  seem  to  be  applied  to  my  mind,  as 
I  conceive,  suitable  to  my  present  need.  But  how  may  I  determine, 
whether  it  is  "/Ae  lamp  of  the  word  f^  or  some  delusive  light  from 
him,  who  can  at  any  time,  for  the  accomplishment  of  his  own  pur- 
pose, transform  himself  "into  an  angel  of  light?"  Or  if  a  threat- 
ening bo  impressed  upon  my  conscience,  how  can  I  accurately  dis- 
tinguish between  the  voice  of  ''  the  accuser  of  the  brethren,"  and  the 
warning  of  my  heavenly  guide  ?  Let  me  mark  the  state  of  my  own 
mind.  If  I  am  living  in  the  indulgence  of  any  known  sin,  or  in 
the  neglect  of  any  known  duty — if  my  spirit  is  careless,  or  my  walk 
unsteady  ;  a  consoling  promise,  being  unsuitable  to  my  case,  even 
though  it  awakened  some  excitement  of  joy,  would  be  of  doubtful 
application.  "  The  lamp  "  of  God,  under  the  circumstances  sup- 
posed, would  rather  reflect  the  light  of  conviction  than  of  consola- 
tion. For,  though  God  as  a  Sovereign  may  speak  comfort  when 
and  where  he  pleases ;  yet  we  can  only  expect  him  to  deal  with  us 
according  to  the  prescribed  rules  of  his  own  covenant,  chastening, 
not  comforting,  his  backsliding  people.*  In  a  spirit  of  contrition, 
however,  I  should  not  hesitate  to  receive  a  word  of  encouragement, 
as  the  lamp  of  God  to  direct  and  cheer  my  progress ;  being  con- 
scious of  that  state  of  feeling,  in  which  the  Lord  has  expressly  prom- 
ised to  restore  and  guide  his  people.^  Let  me  also  inquire  into  the 
terms  and  character  of  the  promise.  When  he  "  that  dwelleth  in 
the  high  and  holy  place,"  engages  to  dwell  "with  him  also  that  is 
of  a  contrite  and  humble  spirit;""  any  symptoms  of  tenderness  and 
humility  would  naturally  lead  me  to  consider  this  word  of  promise, 

»  Exod.  xiii.  21 ,  22.  3  Numb.  ix.  15—23.  3  lb.  xiv.  44,  45. 

*  Comp.  Psalm  Ixxxix.  30—32.  »  Comp.  Isaiah  Ivii.  18.  «  lb.  15. 


VERSES   105.  165 

as  sent  by  my  kind  and  watchful  Father,  to  be  "  a  lamp  unto  my 
feet^  and  a  light  unto  my  path.''* 

Again — a  distinct  and  experimental  view  of  the  Saviour  in  his 
promises,  endearing  him  to  me,  and  encouraging  my  trust  on  his 
faithfulness  and  love — this  is  manifestly  hght  from  above.*  Or  if 
the  purpose  of  the  promise  answers  any  proper  end — to  excite  or 
to  encourage  to  any  present  duty  connected  with  the  promise ;  I 
cannot  doubt,  but  the  lamp  of  the  Lord  is  directing  my  path. 

For  example — when  the  promise  was  given  to  Joshua,  "  I  will 
not  fail  thee,  nor  forsake  thee  i'"^  he  could  not  misconstrue  "  a  word" 
so  "  fitly  spoken"  "  in  a  time  of  need."  And  when  the  same  prom- 
ise was  subsequently  given  to  the  Church,  the  apphcation  was 
equally  clear,  as  a  dissuasive  from  inordinate  attachment  to  the 
things  of  time  and  sense,  and  an  encouragement  to  entire  depend- 
ence upon  the  Lord.^ 

Further — The  practical  influence  of  the  word  will  also  enable 
me  clearly  to  distinguish  the  light  of  heaven  from  any  illusion  of 
fancy  or  presumption.  The  effect  of  an  u7iconditional  prom^ise  of 
deliverance  given  to  the  Apostle  in  a  moment  of  extremity,  was 
exhibited  in  a  diligent  use  of  all  the  appointed  means  of  safety.'* 
An  absolute  promise  of  prolonged  life  given  to  Hezekiah  when 
lying  at  the  point  of  death,  produced  the  same  practical  result,  in  a 
scrupulous  attention  to  the  means  for  his  recovery.^  Upon  the 
warrant  of  a  general  promise  of  Divine  protection.  Ezra  and  the 
Jews  "  fasted,  and  besought  their  God  for  this."^  Now  in  these 
and  other  instances,  the  power  of  the  word,  working  diligence,  sim- 
plicity, and  prayer,  evidently  proved  its  sacred  origin.  An  assur- 
ance of  safety  proceeding  from  another  source,  would  have  produced 
sloth,  carelessness,  and  presumption  ;  and  therefore  may  1  not  pre- 
sume the  quickening  word  in  darkness  and  perplexity,  to  be  the 
Lord's  "  lamp  unto  my  feet^  and  light  unto  my  pathj''  "  to  guide 
my  feet  into  the  way  of  peace  T 

Let  me  apply  the  same  test  to  the  threatenings  of  the  word.  Its 
influence,  meeting  me  in  a  watchful  and  humble  walk  with  God,  I 
should  at  once  consider  as  the  suggestion  of  the  great  enemy  of 
the  soul,  ever  ready  to  whisper  distrust  and  despondency  to  the 
child  of  God.  But  in  a  self-confident,  self-indulgent  state,  I  should 
have  as  little  hesitation  in  marking  an  alarming  word  to  be  the 
light  of  the  word  of  God.  It  would  be  well  for  me  at  such  a  time 
to  be  exercised  with  fear  ;^  not  as  arguing  any  insecurity  in  my 
state  ;  but  as  leading  me  to  "great  searchings  of  heart,  to  increas- 
ing watchfulness,  humiliation  and  prayer."  "  The  commandment 
is  a  lamp,  and  the  law  is  a  light ;  and  reproofs  of  instruction  are 
the  way  of  life."^  Oh  that  I  may  be  enabled  to  make  use  of  this 
Za/zip,  to  direct  every  step  of  my  heavenly  way  ! 

Whence  then — it  may  be  asked — the  various  tracks  even  of  the 

^  Comp.  2  Cor.  i.  20.  2  Joshua  i.  5.  3  Hebrews  xiii.  5. 

4  Acts  xxvii.  24,  31.  5  jsaiah  xxxviii.  5,  21.  «  Ezra  viii.  21—23. 

T  Compare  1  Cor.  ix.  27,  »  Prov.  vi.  23. 


166  EXPOSITION    OF   PSALM    CXIX. 

sincere  servants  of  God  7  Though  there  is  clear  light  in  the  word, 
yet  there  is  remaining  darkness  in  the  most  enlightened  heart. 
There  is  no  eye  without  a  speck — no  eye  with  perfect  singleness 
of  vision — consequently  without  some  liability  to  error.  There  is 
light  for  the  teachable — not  for  the  curious  ; — light  to  satisfy  faith 
— not  cavilling.  Add  to  this  the  office  of  the  ministry — the  Lord's 
gracious  ordinance  for  Christian  instruction^  and  estabhshment^ — 
not  to  enslavcj^  but  to  direct*  the  judgment  in  the  light  of  the  word. 
To  honor  this  ordinance  is  therefore  the  path  of  Hght.  To  neglect 
it,  is  the  exposure  to  all  the  evils  of  a  wayward  will  and  undisci- 
plined judgment.^ 

Lord  !  as  every  action  of  the  day  is  a  step  to  heaven  or  hell — , 
Oh !  save  me  from  ever  turning  my  face  away  from  the  path,  into 
which  thy  word  would  guide  me.  Enable  me  to  avail  myself  of 
its  light,  in  the  constant  exercise  of  faith,  prudence,  and  simplicity. 

106.  I  have  sworn^  and  I  will  perform  it,  that  I  will  keep  thy  righteous  judg- 
ments. 

The  blessing  of  the  guidance  of  the  Lord's  word  naturally 
strengthens  our  resolution  to  walk  in  its  path.  And  as  if  a  simple 
resolution  would  prove  too  weak,  the  Psalmist  strengthens  it  with 
an  oath.  Nay  more,  as  if  an  oath  was  hardly  sufficient  security, 
he  seconds  it  again  with  a  firm  resolution,  "  /  have  sworn,  and  I 
will  perforin  itJ^  '  There  shall  be  but  one  will  between  me  and 
my  God ;  and  that  will  shall  be  his,  not  mine.'  Some  timid  Chris- 
tians, under  a  morbid  sense  of  their  weakness,  would  shrink  from 
this  solemn  engagement.  And  some,  perhaps,  may  have  burdened 
their  consciences  with  unadvised  or  self-dependent  obligations.^ 
Still,  however,  when  it  is  a  free-will  offering,  it  is  a  delightful  ser- 
vice, well-pleasing  to  God.  Such  it  was  in  the  days  of  Asa,  when 
"  all  Judah  rejoiced  at  the  oath :  for  they  had  sworn  with  all 
their  heart,  and  sought  him  with  their  whole  desire  ;  arid  he  was 
found  of  them?^'^  Vows  under  the  law  were  both  binding  and 
acceptable.'     Nor  are  they  less  so — in  their  spirit  at  least — under 

I  Mai.  ii.  7.  2  Eph.  iv.  10—14.  3  2  Cor.  i.  24.     1  Peter  v.  3. 

4  2  Cor.  xiii.  10.     Eph  iv.  13.     1  Thess.  iii.  10.  s  2  Tim.  iv.  3,  4. 

6  It  is  related  of  Mr.  Pearce,  by  liis  excellent  biographer,  that  at  the  period  of  the  first 
awakening  of  his  mind — "  having  read  Doddridge^  Rise  and  Process  of  Religion,  he 
determined  formally  to  dedicate  himself  to  the  Lord  in  the  manner  recommended  in  the 
seventeenth  chapter  of  that  work.  The  form  of  a  covenant  there  drawn  up  he  also 
adopted  as  his  own ;  and  that  he  might  bind  himself  in  the  most  solemn  and  affecting 
manner,  signed  it  with  his  blood.  But  afterwards,  failing  in  his  engagements,  he  was 
plunged  into  great  distress,  and  almost  into  despair.  On  a  review  of  his  covenant,  he 
aeems  to  have  accused  himself  of  pharisaical  reliance  upon  the  strength  of  his  resolutions, 
and  therefore  taking  the  paper  to  the  top  of  his  father's  house,  he  tore  it  into  small  pieces, 
and  threw  it  from  him  to  be  scattered  by  the  wind.  He  did  not,  however,  consider  his 
obligation  to  be  the  Lord's  as  thereby  nullified;  but  feeling  more  suspicion  of  himself,  he 
depended  solely  upon  the  blood  of  the  cross." — Fuller's  Life  of  Pearce,  pp.  3,  4,  This 
instance  must  be  considered,  not  as  an  example  of  the  entangling  nature  of  covenant 
engagements,  but  as  an  illustration,  by  way  of  contrast,  of  the  enlightened  deliberation 
and  simplicity  with  which  they  should  ever  be  undertaken.  See  some  admirable  re- 
marks on  this  subject  from  Mr.  Newton's  pen. — Life  of  Grimshawe,  pp.  16 — 18. 

7  2  Chron.  xv.  12—15.  8  Num.  xxx.  1,  2.    Deut.  xxiu.  21—23. 


VERSE   106.  167 

*'  the  perfect  law  of  liberty."  A  holy  promise,  originating  in  serious 
consideration,  and  established  by  a  more  solemn  obligation,  so  far 
from  being  repugnant  to  the  liberty  of  the  Gospel,  appears  to  have 
been  enjoined  by  God  himself;^  nay,  his  people  are  described  as 
animating  each  other  to  it,  as  to  a  most  joyous  privilege  ;2  as  a  re- 
newed act  of  faith  and  daily  dedication. 

Yet  we  would  warn  the  inconsiderate  Christian  not  to  entangle 
his  conscience  by  multiplied  vows  (as  if  they  were — like  prayer — 
a  component  part  of  our  daily  religion ;)  nor  6y  perpetual  obligation 
— whether  of  restraint  or  of  extraordinary  exercises ;  nor  6y  con- 
necti?ig  them  with  trifles — thus  weakening  the  deep  solemnity  of 
the  purpose.  Christian  simplicity  must  be  their  principle.  Our 
engagements  to  God  must  be  grounded  on  his  engagements  to  us. 
His  faithfulness — not  ours^ — must  be  our  confidence.  There  is  no 
innate  power  in  these  obligations ;  and  except  they  be  made  in  self- 
renouncing  dedication,  they  will  only  issue  in  despondency  and 
deeper  captivity  in  sin. 

But  the  inconsiderateness  of  the  unwary  is  no  legitimate  argu- 
ment against  their  importance.  If  Jephthah  was  entangled  in  a 
rash  and  heedless  vow,^  David  manifestly  enjoyed  the  "  perfect  free- 
dom" of  the  "service"  of  his  God,  when  "binding  his  soul  with  a 
bond"  equally  fixed,  but  more  advised,  in  its  obligation.*  And  have 
we,  with  ''  the  vows  of  God  upon  us,"^  baptismal  vows — perhaps 
also  confirmation  or  sacramental  vows — found  our  souls  brought 
into  bondage  by  these  solemn  engagements?  Does  not  a  humb- 
ling sense  of  forgetfulness  suggest  sometimes  the  need  of  a  more 
solemn  engagement?  And  may  we  not  thus  secure  our  duty 
without  being  ensnared  by  it?  Have  not  covenanting  seasons 
often  restrained  our  feet  from  devious  paths,  and  quickened  our 
souls  in  his  service?  Daily  indeed  do  we  need  "the  blood  of 
sprinkling"  to  pardon  our  innumerable  failures,  and  the  Spirit  of 
grace  to  strengthen  us  for  a  more  devoted  obligation.'^  But  yet  in 
dependence  upon  the  work  and  Spirit  of  Christ,  often  have  these 
holy  transactions  realized  to  us  a  peace  and  joy,  that  leads  us  to  look 
back  upon  such  times  as  season|  of  favored  enjoyment.  "If" 
therefore  "  we  sin"  in  a  "  perpetual  backsliding"^  from  these  en- 
gagements, it  is  still  our  privilege  without  presumption  to  believe, 
that  "we  have  an  advocate  with  the  Father,  Jesus  Christ  the 
righteous ;  and  he  is  the  propitiation  for  our  sins."'  And  as  for 
necessary  grace,  there  is  One,  who  hath  said,  "  My  grace  is  suffi- 
cient for  thee  ;"^°  and  that  One  has  given  no  less  a  proof  of  his  inter- 
est in  us  than  by  dying  for  us.  May  we  not  therefore  trust,  that 
he  will  "  perfect  that  which  concerneth  us  ;"'i  that  he  will  "  work 
all  our  works  in  us"^^ — "  to  will  and  to  do  of  his  good  pleasure  ?"i3 

1  Isaiah  xix.  21.     Comp.  also  Isaiah  xliv,  5,  and  Scott  on  this  verse. 

2  Jer.  1.  4,  5.  3  Contrast  Matt.  xxvi.  35.  *  Judges  xi.  35. 
5  Ps.  cxvi.  12—14.            «  Ps.  Ivi.  12. 

^  Gen.  xxxv.  1,  with  xxviii.  20-  22.    Compare  2  Peter  i.  9. 
8  Jer.  viii.  5.  »  1  John  ii.  1,2.  i"  2  Cor.  xii.  9. 

»  Psalm  cxxxviii.  8.  ^2  Isaiah  xxvL  12.  is  phil.  ii.  13. 


168  EXPOSITION    OP    PSALM    CXIX. 

Perhaps  however  "a  messenger  of  Satan"  may  "buffet  us." 
'  Thou  hast  broken  thy  bond ;  now  it  will  be  worse  with  thee  than 
before.'  But  did  not  Jesus  die  for  sins  of  infirmity,  and  even  of  pre- 
sumption ?  Does  every  faihng  annul  the  marriage  covenant?  So 
neither  does  every  infirmity  or  backsHding  dissolve  our  covenant 
with  God.  Was  our  faithfulness  the  basis  of  this  covenant  ?  Ra- 
ther, does  not  "  the  blood  of  this  covenant"^  make  constant  provi- 
sion for  our  foreseen  unfaithfulness?  And  does  not  our  gracious 
God  overrule  even  our  backsliding  to  establish  a  more  simple  reli- 
ance upon  himself,  and  a  more  circumspect  and  tender  walk  before 
him? 

But  let  us  take  a  case  of  conscience.  A  Christian  has  been 
drawn  away  from  a  set  season  of  extraordinary  devotion  by  some 
unforeseen  present  duty,  or  some  unlooked-for  opportunity  of  ac- 
tively glorifying  God.  Has  he  then  broken  his  obligation?  Cer- 
tainly not.  It  was,  or  ought  to  have  heen^  formed  with  an  implied 
subserviency  to  paramount  duty.  It  cannot  therefore  be  impaired 
by  any  such  providential  interference.  Yet  let  it  not  be  a  light 
matter  to  remove  a  free-will  offering  from  the  altar.  Let  godly 
care  be  exercised  to  discover  the  subtle  indulgence  of  the  flesh  in 
the  service  of  God.  Let  double  diligence  redeem  the  lost  privilege 
of  more  immediate  and  solemn  self-dedication.  In  guarding  against 
legal  bondage,  let  us  not  mistake  the  liberty  of  the  flesh  for  the 
liberty  of  the  Gospel.  Let  us  be  simple,  and  ready  for  self-denying 
service ;  and  the  Lord  our  God  will  not  fail  to  vouchsafe  "  some 
token  for  good." 

"  Come"  then,  my  fellow  Christian,  "  and  let  us  join  ourselves  to 
the  Lord  in  a  perpetual  covenant,  never  to  be  forgotten"^  by  God ; 
never  to  be  forsaken  by  us.  Let  each  of  us  renew  our  surrender, 
"  O  Lord,  truly  I  am  thy  servant ;"  I  offer  myself  to  thee.  "  Thou 
hast  loosed  my  bonds."^  Oh  !  bind  me  to  thyself  with  fresh  bonds 
of  love,  that  may  never  be  loosed.  Glad  am  I,  that  I  am  anything 
— though  the  meanest  of  all ;  that  I  have  anything — poor  and  vile 
as  it  is — capable  of  being  employed  in  thy  service.  I  yield  myself 
to  Thee  with  my  full  bent  of  heart  and  will,  entirely  and  for  ever  j 
asking  only,  that  I  may  be  "  a  vessel  meet  for  the  Master's  use."* 

107.  /  am  afflicted  very  much ;  quicken  me,  O  Lord,  according  unto  thy  word. 

It  would  seem,  that  this  holy  saint's  covenanting  season  was  a 
time  of  deep  affliction  ;  while  his  determined  resolution  to  '■^kecp'^ 
God's  word  of  obedience,  gave  boldness  to  his  pleading,  that  God 
would  perform  his  word  of  promise,  "  Quicken  me,  O  Lord,  accor- 
ding to  thy  word.^^  And  this  is  our  high  privilege,  that  we  are 
permitted  to  pour  our  troubles  into  the  ear  of  One,  who  is  able  per- 
fectly to  enter  into,  and  to  sympathize  with  us  in  thein ;  "  who 
knoweth  our  frame,"«  who  hath  himself  laid  the  aflliction  upon  us  :» 
yea,  more  than  all,  who  in  "all  our  affliction  is"  himself  "  afflicted  ;'"' 

1  Heb.  xiii.  20.  «  Jer.  1.  5.  3  Psalm  cxvi.  16.  *  2  Tim.  ii.  21. 

»  Pewdm  ciii.  14.  «  lb.  xxxix.  9.  f  Isaiah  Ixxiii.  9. 


VERSE   107.  169 

and  who  "  suffered  being  tempted,  that  he  might  be  able  to  succor 
them  tiiat  are  tempted."^  There  are  none — not  even  those  most 
dear  to  us — to  whom  we  can  unbosom  ourselves,  as  we  do  to  our 
heavenly  Friend.  Our  wants,  griefs,  burdens  of  every  kind — we 
roll  them  all  upon  him,  with  special  relief  in  the  hour  of  affliction. 
An  affecting  contrast  to  tliose,  who  are  indeed  "  afflicted  very 
much ;"  whose  souls,  "  drawing  nigh  unto  death,"  and  knowing  no 
refuge,  are  ready  to  burst  with  their  own  sorrows,  "  the  sorrows  of 
the  world" — unmitigated — unrelieved — "  working  death  l"^ 

There  is  a  "  need  be"^  for  the  afflictions  of  the  Lord's  people. 
The  stones  of  the  spiritual  temple  cannot  be  polished  or  fitted  to 
their  place  without  the  strokes  of  the  hammer.  The  gold  cannot 
be  purified  without  the  furnace.  The  vine  must  be  pruned  for 
greater  fruitfulness."^  The  measure  of  discipline  varies  indefinitely. 
But  such  is  the  inveteracy  of  fleshly  lusts,  that  very  much  affliction 
may  often  be  the  needful  regimen.^  Yet  will  it  be  tempered  by 
one,  who  knows  the  precise  measure,^  who  can  make  no  mistake^ 
in  our  constitutions,  and  whose  fatherly  pity  will  chasten  "  not  for 
his  pleasure,  but  for  our  profit."^  And  need  we  speak  of  the  alle- 
viations of  our  trials,  that  they  are  infinitely  disproportioned  to  our 
deserts^ — that  they  are  "  light,  and  but  for  a  moment,"  compared 
with  eternity^ — that  greater  comfort  is  vouchsafed  in  the  endurance 
of  them,  than  we  even  venture  to  anticipate  from  their  removal'" — 
that  the  fruit  at  the  end  more  than  balances  the  trials  themselves  ?'* 
Need  we  say — how  richly  they  ought  to  be  prized,  as  conforming 
us  to  the  image  gf  our  suffering  Lord ;  how  clearly  we  shall  one 
day  read  in  them  our  Father's  commission,  as  messengers  of  love; 
and  how  certainly  "  the  end  of  the  Lord"  will  be  "  that  the  Lord  is 
very  pitiful,  and  of  tender  mercy  ?"^^ 

Perhaps  affliction — at  least  very  much  affliction — may  not  be 
our  present  lot.  Yet  it  is  our  duty  and  wisdom,  as  the  good  soldier 
in  the  time  of  truce,  to  burnish  our  armor  for  the  fight.  "  Let  not 
him  that  girdeth  on  his  harness  boast  himself  as  he  that  putteth  it 
off.  Because  the  wicked  have  no  changes,  therefore  they  fear  not 
God."'3  The  continual  changes  in  Christian  experience  may  well 
remind  us  of  the  necessity  of  "  walking  humbly  with  God,"  that 
we  may  not,  by  an  unprepared  spirit,  lose  the  blessing  of  the  sanc- 
tified cross.  How  many  of  the  Lord's  dear  children  may  bear  Eph- 
raim's  name,  "  For  God  hath  caused  me  to  he  fruitful  in  the  land 
of  my  affliction  /"''*  Sometimes  they  are  so  conscious  of  the  present 
good,  that  they  dread  affliction  leaving  them,  more,  probably,  than 
the  inexperienced  professor  dreads  its  coming. 

But  great  affliction  is  as  hard  to  bear  as  great  prosperity.  Some 
whose  Christian  profession  had  drawn  out  the  esteem  of  others — 
perhaps  also  their  own  complacency — have  shown  by  "  faintness  in 

I  Heb.  u.  18.  2  2  Cor.  vii.  10.  3  Peter  i.  6,  7.  <  John  xv.  2. 

5  2  Cor.  xii.  7.  «  Job  xxxiv.  23.  '  Psalm  ciii.  13,  14.     Heb.  xii.  10. 

8  Ezra  ix.  13.  »  2  Cor.  iv.  17.  ^°  lb.  Xii.  8—10. 

"  Deut.  viii.  15,  16,  Jer.  xxix.  11,  12  James  v.  11,  with  Job  xlii.  10—12. 

13  1  Kings  XX.  11.    Psalm  Iv.  19.  "  Gen.  xii.  52. 


170  EXPOSITION    OF    PSALM    CXIX. 

the  day  of  extremity  their  strength  to  be  small,"^  and  themselves 
to  be  almost  untaught  in  this  school  of  disciphne — shaken,  confused, 
broken.  Special  need  indeed  have  we  under  the  smart  of  the  rod, 
oi  qidckeiiing  grace,  to  preserve  us  from  stout-hearted ness  or  dejec- 
tion. We  think  we  could  bear  the  stroke,  did  we  know  it  to  be  pa- 
ternal, not  judicial.  Have  we,  then  "forgotten  the  exhortation, 
which  speakef.h  unto  us  as  unto  children?"  Do  we  despise  the 
chastening  of  the  Lord?  '  "  Quicken  me,  O  Lordj^^  that  I  may 
be  preserved  in  a  humble,  wakeful,  listening  posture,  to  hear  and 
improve  the  message  of  thy  blessing  of  the  sanctified  cross.'  Do 
we  "  faint,  when  we  are  rebuked  of  him  ?"*  "  Quicken  me,  O 
LordJ^  that  I  sink  not  under  the  "  blow  of  thy  hand."^  Thus  will 
this  Divine  influence  save  us  from  the  horrible  sin  of  being  offended 
with  God  in  our  fretting  spirit.  We  shall  receive  his  chastisement 
with  humility  without  despondency,  and  with  reverence  without  dis- 
trust ;  hearkening  to  the  voice  that  speaks,  while  we  tremble  under 
the  rod  that  strikes  :  yet  so  minghng  fear  with  confidence,  that  we 
may  at  the  same  moment  adore  the  hand  which  we  feel,  and  rest 
in  the  mercy  that  is  promised. "*  Our  best  support,  in  the  depths  of 
affliction,  is  for  "  quickefiing,  according  to  thy  word  r  And  which 
of  the  exercised  children  of  God  has  ever  found  "  one  jot  or  one 
tittle  of  it  to  fail  ?"  "  Patience  working  experience,  and  experience 
hope,  and  hope  making  not  ashamed,"  in  the  sense  of  "  the  love 
of  God  shed  abroad  upon  the  heart  by  the  Holy  Ghost  which  is 
given  unto  us" — all  this  is  the  abundant  answer  to.  our  prayer, 
"Thou  which  hast  showed  me  great  and  sore  troubles,  shalt 
quicken  me  again,  and  shalt  bring  me  up  again  from  the  depths 
of  the  earth.  Thou  shalt  increase  my  greatness,  and  comfort  me 
on  every  side."^  Nothing  will  bear  looking  back  to  with  comfort, 
like  those  trials,  which  though  painful  to  the  flesh,  have  tended  to 
break  our  spirit,  mould  our  will,  and  strengthen  the  simplicity  of 
our  walk  with  God. 

108.  Acoept^  I  beseech  thee,  the  free-will  offerings  of  my  mouth,  O  Lord :  and 
teach  me  thy  judgments. 

As  the  first  fruits  of  his  entire  self-devotion  to  the  Lord  ;^  as  the 
only  service  he  could  render  in  his  affliction ;  and  as  an  acknowl- 
edgment of  his  answered  prayer  for  quickening  grace,'  behold  this 
faithful  servant  of  God  presenting  "  the  free-ivill  offerings  of  his 
mouth  for  acceptance.''^  Such  he  knew  to  be  an  acceptable  ser- 
vice. For  the  sacrifices  of  the  Old  Testament  were  not  only  typi- 
cal of  the  One  sacrifice  for  sin,  but  of  the  spiritual  worship  of  the 
people  of  God.^  To  those  who  are  interested  in  the  atonement  of 
Jesus,  there  needeth  "  no  more  sacrifice  for  sin."  That  which  is 
now  required  of  us,  and  in  which  we  would  delight,  is  to  "  take 

1  Prov.  xxiv.  10.    Comp.  Jonah  iv.  5 — 9.  *  Heb.  xii.  5. 

8  Psalm  xxxix.  10;  xxxviii.  1—3.  <  Mic.  vii.  8,  9. 

6  Rom.  V.  3—5,  with  Psalm  Ixxi.  20,  21.  «  Verse  106.  7  Verse  107. 

8  Compare  Psalm  li.  16,  17.  Mai.  iii.  3,  with  PhU.  iv.  18.  Heb.  liii.  15,  16.  1  Pe- 
ter  ii.  5. 


VERSE   108.  171 

with  us  words,  and  turn  to  him,  and  say  unto  him — Take  away- 
all  iniquity,  and  receive  us  graciously ;  so  will  we  render  the  calves 
of  our  lipsP^ 

No  olfering  but  a  ^^ free-will  offering^^  is  accepted.  Such  was 
the  service  under  the  law:**  such  must  it  be  under  the  Gospel.^  Yet 
neither  can  this  offering  be  accepted  until  the  offerer  has  found  ac- 
ceptance with  his  God.  "  The  Lord  had  respect,"  first  to  the  person 
of  "Abel,"  then  "to  his  offering."*  But  if  our  persons  are  covered 
with  the  robe  of  acceptance — if  the  "  offering  up  of  the  body  of  Je- 
sus Christ  once  for  all"  has  "  perfected"  us  before  God  \^  however 
defiled  our  services  may  be,  however  mixed  with  infirmity,  and  in 
every  way  most  unworthy ;  even  a  God  of  ineffable  holiness  "  be- 
holds no  iniquity"^  in  them.  No  offering  is  so  pure  as  to  obtain 
acceptance  in  any  other  way ;  no  offering  so  sinful  as  to  fail  of  ac- 
ceptance in  this  way.  Most  abundant  indeed  and  satisfactory  is 
the  provision  made  in  heaven  for  the  continual  and  everlasting  ac- 
ceptance of  our  polluted  and  distracted  services — "  Another  angel 
came,  and  stood  at  the  altar,  having  a  golden  censer ;  and  there 
was  given  unto  him  much  incense,  that  he  should  offer  it,  with  the 
prayers  of  all  saints  upon  the  golden  altar  which  was  before  the 
throne.  And  the  smoke  of  the  incense,  which  came  with  the 
prayers  of  the  saints,  ascended  up  before  God  out  of  the  angel's 
hand."'  With  such  a  High  Priest  and  Intercessor,  not  only  is  un- 
worthiness  dismissed,  but  boldness  and  assurance  of  faith  is  en- 
couraged.3 

But,  as  we  remarked,  it  was  "  a  free-will  offering^''  that  was  here 
presented — the  overflowings  of  a  heart  filled  with  love.  No  con- 
straint was  necessary.  Prayer  was  delightful.  He  was  not  forced 
upon  his  knees.  Let  me  seek  fellowship  with  him  in  presenting 
my  free-offering  before  my  God.  Does  not  he  love  it?^  Does  not 
his  free  love  to  me  deserve  it?^"  Did  not  my  beloved  Saviour  give 
a  free-will  offering  of  dehght — nay  even  of  joy  ?^^  And  shall  not 
his  free-flowing  love  be  my  pattern  and  my  principle  7^^  Shall  his 
offering  be  free  for  me,  and  mine  be  reluctant  for  him  ?  Shall  he 
be  ready  with  his  blood  for  me,  and  I  be  backward  with  my  mouth 
for  him?  "Oh  my  God,  work  thine  own  Almighty  work — make 
me  not  only  living,  but  willing  \n  the  day  of  thy  power."^'  Let  the 
stream  flow  in  the  full  tide  of  affectionate  devoted ness.  Blessed 
Jesus  !  I  would  be  thine,  and  none  other's.  I  would  tell  the  world, 
that  I  am  captivated  by  thy  love,  and  consecrated  to  thy  service. 
Oh  let  me  "  rejoice^  for  that  I  offered  willingly.^''  Great  grace  is 
it,  that  he  is  willing  to  accept  my  service.  For  what  have  I  to  offer, 
that  is  not  already  "his  own?"**    But  let  me  not  forget  to  suppli- 

1  Hosea  xiv.  2.     Comp.  Ps.  liv.  6. 

*  Num.  xxix.  39.    Deut.  xvi.  10.    2  Chron.  xxii.  14.     Amos  iv.  4. 

3  Rom.  xii.  1.    2  Cor.  v.  14,  15;  viii.  5.  *  Gen.  iv.  4,  5. 

s  Heb.  X.  10.                   .           6  Num.  xxiii.  21.  t  Rev.  viii.  3,  4. 

8  Heb.  iv.  14—16;  x.  21,  22.            »  2  Cor.  ix  7.  ^o  Eph.  ii.  4,  5. 

»  Ps.  xl.  8.    Heb.  xii.  2.                  ^2  Cor.  v.  14,  15.                "  Ps.  ex.  3. 

"  1  Chron.  xxix.  9,  14,  17. 


iiT^ 


172  EXPOSITION    OF    PSALM    CXIX. 

cate  for  further  instruction — ' "  Teach  me  thy  judgmentsj^ 
may  be  directed  to  present  a  purer  offering ;  that  by  more  distinct 
and  accurate  knowledge  of  thy  ways,  my  love  may  be  enlarged, 
and  my  obedience  more  entire,  until  I  "  stand  perfect  and  complete 
in  all  the  will  of  God."'^ 

109.  My  soul  is  continually  in  my  hand,  yet  do  I  not  forget  thy  laio.    110.  The 
wicked  have  laid  a  snare  for  me :  yet  I  erred  not  from  thy  precepts. 

Precarious  health,  or  familiarity  with  the  dangers  of  war,  may 
give  peculiar  emphasis  to  the  phrase  (of  not  unfrequent  use  in  the 
word  of  God*) — "  My  sold  is  continually  in  my  hand.^^  David,  in 
his  early  public  life,  was  in  constant  apprehension  from  the  open 
violence^  and  the  secret  machinations^  of  his  bitter  enemy.  Hunted 
down  "  as  a  partridge  in  the  mountains,"^  and  often  scarcely  es- 
caping the  "  snare^  which  the  wicked  laid  for  himj''^  at  one  time 
he  could  but  acknowledge — "  there  is  but  a  step  between  me  and 
death ;"7  at  another  time  he  was  tempted  to  say,  "I  shall  now  per- 
ish one  day  by  the  hand  of  Saul."^  Subsequently  the  hand  of  his 
own  son  v^^as  aimed  at  his  throne  and  his  life.^  Yet  could  no  peril 
shake  his  undaunted  adherence  to  the  law  and  precepts  of  God^° 

What  was  the  life  of  Jesus  upon  earth  ?  Through  the  enmity 
of  foes — various,  opposite,  yet  combined^^ — his  "  soul  was  contin- 
ually in  his  handP  Yet  how  wonderful  was  his  calmness  and  se- 
renity of  mind,  when  surrounded  by  them  all,  like  "  lions"  in  power, 
"dogs"  in  cruelty,  wolves  in  malice ?'2  A  measure  of  this  spirit  be- 
longs to  every  faithful  disciple — not  natural  courage,  but  "  the  spirit 
of  power,"  as  the  gift  of  God,*^  enabling  him  in  the  path  of  the  pre- 
cepts "  to  withstand  in  the  evil  day,  and  having  done  all,  to  stand."" 

Let  us  again  mark  this  confidence,  illustrated  in  the  open  trials 
of  the  servants  of  God.  Mark  the  Apostle,  when  ''the  Holy  Ghost 
witnessed  to  him  in  every  city,  that  bonds  and  imprisonment  await- 
ed him."  "  None  of  these  things" — said  he — "  move  me.  I  am 
ready  not  to  be  bound  only,  but  also  to  die  at  Jerusalem  for  the 
name  of  the  Lord  Jesus."'*  He  could  look  "  tribulation,  or  persecu- 
tion, or  peril,  or  sword,"  in  the  face ;  and  while  he  "  carried  his 
soul  continually  in  his  handj''  in  true  Christian  heroism,  in  the 
most  exalted  triumph  of  faith,  he  could  say  in  the  name  of  himself 
and  his  companions  in  tribulation,  "Nay,  in  all  these  things  we  are 
more  than  conquerors."  Nothing  could  make  him  flinch.  Noth- 
ing could  turn  him  back.  Nothing  could  wring  the  love  of  the 
service  of  his  God  out  of  his  heart.  His  principle  was  found  invin- 
cible in  the  hour  of  trial — not,  however,  as  a  native  energy  of  his 
heart,  but  "  through  him  that  loved  himP^^     Did  he  not  speak  and 

»  Col.  iv.  12.  2  Comp.  Judges  xii.  3.    1  Sara.  xix.  5;  xxviii.  21.    .Tob  xiii.  14- 

8  1  Sam.  xviii.  10,  11  ;  xix.  9,  10.         <  lb.  xviii.  17;  xix.  11—17.         s  lb.  xxvi.  20. 

6  The  men  of  Keilah,  lb.  xxiii.  11,  12.    The  Ziphites,  lb.  xxiii.  9.  xxvi.  1. 

1  lb.  XX.  3.  8  lb.  xxvii,  1.  "  2  Sahi.  xv.  13,  14;  xvii.  1—3. 

"  Verse  87.  "  Luke  xxiii.  12.  '«  Ps.  xxii.  16,  20,  21,  with  Isaiah  liii.  7. 

13  2  Tim.  i.  7.  "  Eph.  vi.  13.  ^  Acte  xj  23,  24;  xxi.  13. 

w  Rom.  viii.  37. 


VERSES  109,  110.  173 

live  tlie  spirit  of  this  fearless  confidence,  "  Yet  do  I  not  forget  thy 
law  ?"  Daniel's  history  again  shows  the  utter  impotency  of  secret 
devices  to  produce  apostasy  in  the  children  of  God.  When  the 
wicked^  after  many  an  ineffectual  attempt  to  "  find  occasion  or  fault" 
were  driven  to  lay  a  snare  for  him  in  "the  law  of  his  God,"'  this 
noble  confessor  of  the  faith  continued  to  "  kneel  upon  his  knees 
three  times  a  day,  and  prayed,  and  gave  thanks  before  his  God,  as 
he  did  aforetime.^^^  The  den  of  lions  was  far  less  fearful  in  his 
eyes,  than  one  devious  step  from  the  straight  and  narrow  path.^ 
Sin  was  dreaded  as  worse  than  a  thousand  deaths.  He  surely  then 
could  have  said,  "  Yet  I  erred  not  from  thy  precepts.''^ 

But  how  striking  must  it  have  been  to  David,  in  his  imminent 
peril,  to  have  seen  the  "counsel  of  Ahithophel" — regarded  as  oracu- 
lar, when  employed  in  the  cause  of  God — now,  when  directed  against 
the  Church,  "  turned  to  foolishness  !"^ — an  instance,  "only  one  of  a 
thousand,"  of  the  ever-watchful  keeping  of  the  Great  Head  and 
Guardian  of  his  Church."^  Thus  does  he  overrule  the  devices  of  the 
enemy  for  the  establishment  of  his  people's  dependence  upon  him- 
self. "  The  wrath  of  man  praiseth  him,"^  and  he  "taketh  the  wise 
in  his  own  craftiness."'' 

But  the  day  of  difficulty  is  a  "  perilous  time"  in  the  Church. 
*'Many  shall  be  purified,  and  made  white,  and  tried."^  Have  we 
been  able  to  sustain  the  shock  in  a  steady  adherence  to  the  law  and 
precepts  of  God  ?^  This  is  indeed  the  time,  when  genuine  faith 
will  be  found  of  inestimable  value.  In  such  a  time,  David  expe- 
rienced the  present  blessing  of  having  chosen  the  Lord  for  his  God. 
When  clouds  began  to  gather  blackness,  and  surrounding  circum- 
stances to  the  eye  of  sense  engendered  despondency — faith  real- 
ized All-sufficient  support;  and  "David  encouraged  himself  in  the 
Lord  his  God."'"  And  is  not  David's  God  "our  God,  the  health  of 
our  countenance,"^'  the  guide  of  our  path,'^  the  God  of  our  salva- 
tion 7'^  Oh !  let  us  not  rest,  till  his  confidence  becomes  ours,  "  What 
time  I  am  afraid,  I  will  trust  in  thee."'* 

But  the  cross,  that  proves  and  establishes  the  Christian,  sifts  the 
unsound  professor  as  chaff.  Nothing  but  this  solid  principle  of 
faith  can  resist  either  the  persecution'^  or  the  snare.^^  Many  desire 
conformity  to  Christ  and  his  people  in  everything  but  in  their  cross. 
They  would  attain  their  honor  without  the  steps  that  led  them  to 
it.  Dread  this  flinching  spirit.  Reject  it — as  did  our  Lord — with 
indignation.  It  "  savoreth  not  of  God."  It  is  the  voice  of  Satan, ^'' 
who  would  promise  a  pillow  of  carnal  ease  under  our  heads — a  path 
of  roses  under  our  feet — but  a  path  of  slumber,  of  delusion,  and  of 
ruin. 

The  time  of  special  need  is  at  hand  with  us  all,  when  we  shall 

1  Dan.  vi.  5.  2  ib,  6 — 10.  3  Compare  Luke  xii.  4,  5. 

*  Compare  2  Samuel  xvi.  23,  with  xv.  31 ;  xvii.  14.  s  Isaiah  xxvii.  3. 

«  Psalm  Ixxvi.  10.  ?  Job  v.  13,  with  1  Cor.  iii.  19.  »  Dan.  xii.  10. 

9  Verses  51,  69.     Rev.  ii.  10.  '°  1  Sam.  xxx.  6.  "  Psalm  xlii,  11. 

'2  lb.  xlviii.  14.  13  lb.  Ixviii.  20.  M  Pfl.  Ivi.  3. 

15  Matt.  xiii.  30,  21.  i«  1  Kings  xiii.  11—19.  "  Matt.  xvi.  22,  33. 


174  EXPOSITION    OF    PSALM    CXIX. 

need  substance  and  reality  for  our  support — the  true  confidence  of 
a  living  faith.  Those  who  have  never  felt  the  nearness  of  eternity, 
can  have  but  a  faint  idea  of  what,  we  shall  need  in  the  hour,  when 
"flesh  and  heart  fail,"^  to  fix  a  sure  unshaken  foot  upon  "  the  Rock 
of  Ages."  "  Watch  therefore  ;"  for  you  know  not*^  how  soon  you 
may  be  ready  to  say,  "  My  soul  is  in  tny  hand^l''  quivering  on  the 
eve  of  departure  to  the  Judge.  "  Let  your  loins  be  girded  about, 
and  your  lights  burning !  and  ye  yourselves  Hke  unto  men  that 
wait  for  the  Lord,  when  be  will  return  from  the  wedding ;  that 
when  he  cometh  and  knocketh,  they  may  open  unto  him  imme- 
diately. Blessed  are  those  servants,  whom  the  Lord,  when  he  com- 
eth, shall  find  watching ;  verily  I  say  unto  you,  that  he  shall  gird 
himself,  and  make  them  to  sit  down  to  meat,  and  will  come  forth 
and  serve  them."^ 

111.  Thy  testimonies  have  I  taken  as  an  heritage  for  ever,  for  they  are  the  re- 
joicing of  my  heart. 

'OPrecious  Bible  !  what  a  treasure !'  The  testimonies  of  God 
— the  declaration  of  his  will  in  doctrine — obligation — and  privilege  ! 
David  had  felt  their  value,  as  the  stay  of  his  soul  in  shaking  and 
sifting  trial.*  But  how  did  he  claim  his  interest  in  them  ?  Not  by 
purchase,  or  by  merit,  it  was  his  heritage.  As  a  child  of  Abraham, 
he  was  an  "  heir  according  to  promise.''^  They — all  that  is  con- 
tained in  them,  "  the  Lord  himself,"  the  sum  and  substance  of  all, 
"  was  the  portion  of  his  inheritance.^'^  Man  looks  at  his  heritage. 
*This  land — this  estate — or  this  kingdom  is  mine.'  The  child  of 
God  looks  round  on  the  universe — on  both  worlds — on  God  him- 
self with  his  infinite  perfections — and  says,  "  All  things  are  mine.'"' 
My  title  is  more  sure  than  to  any  earthly  heritage.  Every  promise 
is  sprinkled  with  "the  blood  of  the  everlasting  covenant,"  as  the 
seal  of  its  blessings,  and  the  pledge  of  their  performance. 

But  not  only  are  they  my  heritage : — But  by  my  own  intelligent 
choice  /  have  taken  them  so.  A  blessing  is  it  to  have  them.  But  the 
blessing  of  blessings  is  to  have  them  made  good — applied — sealed 
— made  my  own  ;  so  that,  like  the  minor  come  to  age,  I  take  posses- 
sion of  my  heritage^  I  live  on  it,  I  live  in  it,  it  is  my  treasure,  my 
portion.  If  a  man  is  known  by  his  heritage,  let  me  be  known  by 
mine.  Let  it  be  "  known  and  read  of  all  men,"  that  I  count  not 
the  world  my  happiness,  but  that  I  take  my  Bible,  '  Here  is  my 
heritage.  Here  I  can  live  royally — richer  upon  bare  promises  than 
all  the  treasures  of  earth  could  make  me.  My  resources  never 
fail,  when  all  besides  fail.^  When  all  earthly  heritage  shall  have 
passed  away,  mine  endureth  for  ever.^^ 

Let  me  not  then  entertain  a  low  estimate  of  this  precious  heri- 
tage. "Heirs  of  promise"  are  entitled  to  "strong  consolation."'' 
What  belongs  to  a  joint-heir  with  Christ,  interested  in  the  un- 

1  Psalm  Ixxiii.  26.  2  Mark  xiii.  35,  36.  3  Luke  xii.  35—37. 

4  Verses  109,  110.  6  Gal  iii.  29.  »  Pa.  ivi.  5.  '  1  Cor.  iii.  21,  22. 

«  Hab.  iii.  17,  18.    Ps.  lixiu.  26.  »  1  Peter  i.  24,  25.  w  Heb.  vi.  17, 18. 


t 


VERSE    111.  175 

changing  love  of  Jehovah  from  eternity,  but  the  language  of 
triumphant  exultation  ?^  The  first  view,  as  it  passed  before  my 
eyes,  was  the  rejoicing  of  my  heart ;  and  never  could  I  be  satis- 
fied, tilJ  I  had  takeji  it  as  my  soul-satisfying  and  eternal  portion. 

Need  we  then  entreat  you,  behever,  to  exhibit  to  the  world,  that 
the  promises  of  your  heritage  are  not  an  empty  sound — that  they 
impart  a  Divine  reality  of  support  and  enjoyment — and  that  an 
interest  in  them  habitually  reahzed  is  a  blessed,  a  heavenly  por- 
tion? Should  your  heart,  however,  at  any  time  be  captivated  by 
the  transient  prospect  before  your  eyes  :  should  you  be  led  to 
imagine  some  substantial  value  in  this  world's  treasures — you  will 
have  forgotten  the  peculiar  pre-eminence  of  your  heritage — its  en- 
during character.  But  what  are  the  gaudy  follies — the  glittering 
emptiness  of  this  passing  scene,  in  comparison  with  your  heavenly 
prospects,  or  even  of  your  present  sources  of  enjoyment  ? 

We  can  readily  account  for  the  affecting  indifference,  with  which 
"  the  men  of  the  world"  barter  away  these  treasures,  as  Esau  did 
his  birthright,  for  very  trifles.'^  They  have  no  present  interest  in 
them.  "  They  have  their  portion  in  this  life.  They  have  received 
their  consolation."^  But  oh  !  how  soon,  having  spent  their  all,  will 
they  "  begin  to  be  in"  infinite  eternal "  want  !"*  Yet,  having  no  inter- 
est in  this  heavenly  heritage^  they  can  have  no  pleasure  in  survey- 
ing it.  If,  therefore,  conscience  imposes  upon  them  the  drudgery  of 
casting  their  careless  eye  over  it,  what  wonder  if  they  should  find 
nothing  to  enliven  their  hopes,  or  to  attract  their  hearts  ?  What 
communion  can  worldly  hearts  hold  with  this  heavenly  treasure  ? 
What  spiritual  light,  as  the  source  of  heavenly  comfort,  can  pene- 
trate this  dark  recess?  As  well  might  the  inhabitant  of  the  sub- 
terraneous cavern  expect  the  cheerful  light  of  the  sun  ;  as  the  man, 
whose  eyes  and  heart  are  in  the  centre  of  the  earth,  enjoy  the  spir- 
itual perception  of  an  interest  in  ^Hhe  heritage  J''  of  the  people  of 
God.  If.  however,  the  darkness  and  difl[iculties  of  the  word  are 
pleaded  in  excuse  for  ignorance ;  let  those  indolent  triflers  confess, 
how  small  a  portion  of  that  persevering  devotedness,  which  has 
been  employed  in  gathering  together  the  perishing  stores  of  this 
world,  has  been  given  to  search  into  this  hidden  mine  of  unsearch- 
able riches  ! 

Oh,  my  soul,  if  I  can  lay  claim  to  this  blessed  "  heritage^''  I  envy 
not  the  miser  his  gold !  Rather  would  I  adore  that  grace,  which 
has  "  made  me  to  differ"  from  him ;  and  given  me  a  far  happier  and 
far  richer  heritage.  But  let  me  be  daily  enriching  myself  from 
this  imperishable  store ;  so  that,  poor  as  I  am  in  myself,  and  seem- 
ing to  "  have  nothing,"  I  may  in  reality  be  "  possessing  all  things."^ 
Let  the  recollection  of  the  rich  heritage  of  light,  comfort,  peace  and 
strength,  furnished  in  the  word,  be  my  abundant  joy ;  and  bind  my 
heart  to  a  closer  adherence  to  its  obligations,  and  to  a  more  habitual 
apprehension  of  its  privileges. 

1  Rom.  viii.  17—34.  2  Heb.  xii.  16.    Gen.  ixv.  29—34. 

3  Ps.  xvU.  14.    Luke  vi.  24.  *  Luke  xv.  14.  6  2  Cor.  vi.  10. 


176  EXPOSITION    OF    PSALM    CXIX. 


112. 1  have  inclined  mine  heart  to  perform  thy  statutes  alway^  even  unto  the  end. 

The  Psalmist  had  just  been  rejoicing  in  his  privileges.  He  now 
binds  himself  to  his  obligations — and  that  not  for  a  day — but  even 
to  the  end.  Observe  where  he  begins  his  work — not  with  the  eye 
— the  ear — the  tongue — but  with  the  heart,  "  for  out  of  the  heart 
are  the  issues  of  life."^  And  yet  this  inclining  of  the  heart  to  the 
Lord's  statutes  is  as  much  the  work  of  God  as  to  create  a  world  ; 
and  as  soon  could  "  the  Ethiopian  change  his  skin,  or  the  leopard 
his  spots,"  as  we  could  "  do  good,  who  are  accustomed  to  do  evil."^ 
And  David  was  very  far  from  meaning  that  any  act  of  his  own 
power  could  turn  the  channel  of  his  affections  out  of  their  natural 
course.  But  prayer,  such  as  he  had  often  poured  out,^  sets  every 
principle  of  the  soul  in  action,  and  in  dependence  upon  the  Holy 
Spirit,  he  inclines  his  heart.  Thus  we  do  what  we  do ;  but  God 
enables  us,  "  preventing  us,  that  we  may  have  a  good  will,  and 
working  with  us,  when  we  have  that  good  will"^ — not  working 
without  or  against  us,  but  in  us — through  us — with  us — by  us. 
His  preventing  grace  makes  the  first  impression,  and  his  assisting 
grace  enables  us  to  follow.^  Weak  indeed  are  our  purposes,  and 
fading  our  resolutions,  unsupported  by  Divine  grace.  Yet  renew- 
ing strength  "  is  given  to  the  waiting"  Christian,  even  to  "  mount 
upon  eagles'  wings,  to  run  without  weariness,  and  to  walk  without 
fainting."^  Conscious  as  we  are,  that  "  without  Christ  we  can  do 
nothing,"  it  is  no  less  true,  that  we  "  can  do  all  things  through 
Christ,  which  strengtheneth  us.'""  Let  us  exercise  then  the  grace 
already  given,  in  dependence  upon  a  continued  supply  ;  and  turn- 
ing to  him  with  freedom  and  delight,  we  shall  incline  our  hearts 
with  full  purpose  to  perforin  his  statutes  alway,  even  unto  the 
end.  This  is  God's  way  of  quickening  the  dead  soul  to  life  and 
motion,  alluring  it  by  an  inexpressible  sweetness,  and  at  the  same 
moment,  by  an  invincible  power,  drawing  it  to  himself. 

Every  step  indeed  to  the  end  will  be  a  conflict  with  indwelling 
sin,  in  the  form  of  remaining  enmity,  sloth,  or  unbelief.  But  how 
encouraging  it  is  to  trace  every  tender  prayer,  every  contrite  groan, 
every  spiritual  desire,  to  the  assisting,  upholding  influence  of  the 
"  free  Spirit  of  God  !"»  The  continual  drawing  of  the  Spirit  will  be 
the  principle  to  perseverance.  The  same  hand  that  gave  the  new 
bias  for  a  heavenward  motion  will  be  put  forth  to  quicken  that  mo- 
tion, even  unto  the  end.  '  I  can  hardly  hold  on,'  the  believer  might 
say,  *  from  one  step  to  another.  How  can  I  then  dare  to  hope,  that 
I  shall  hold  on  a  constant  course — a  daily  conflict,  "  unto  the  end ?'" 
But  was  It  not  Almighty  power,  that  supported  the  first  step  in  your 
course  ?  And  is  not  the  same  Divine  help  pledged  to  every  succes- 
sive step  of  difficulty?  Doubt  not  then  that  "He  is  faithful  that 
hath  promised :"»  dare  to  be  confident  of  this  very  thing,  that  he 

>  Prov.  IV.  23.  2  Jer.  xiii.  23.  3  Verses  36,  37.  <  Art.  x. 

«  Jer.  xxxi.  18.  «  Isaiah  xl.  31.  '  John  xv.  5,  with  PhU.  iv.  13. 

8  See  Rom.  vui.  26.    Psalm  U.  12.  »  Heb.  x.  23. 


% 


VERSE   113.  177 


which  hath  "  begun  a  good  work  in  you,  will  perform  it  until  the 
day  of  Jesus  Christ."^  And  in  this  confidence  go  on  to  "work  out 
your  salvation  with  fear  and  trembUng;  for  it  is  God  which  worketh 
in  you  both  to  will  and  to  do  of  his  good  pleasure."* 


PART    XV. 

113.  I  hate  vain  thoughts,  but  thy  law  do  I  love. 

The  fall  of  man  has  misplaced  his  affections.  Love  was  origi- 
nally made  for  God  and  his  law — hatred  for  sin.  Now  man  loves 
what  he  ought  to  hate,'  and  hates  what  he  ought  to  love.*  The 
work  of  Divine  grace  is  to  restore  the  disordered  affections  to  their 
proper  centre,  and  to  bestow  them  on  their  right  object — hating 
vain  thoughts,  and  loving  the  law  of  God.  Few  think  of  the 
responsibility  of  their  thoughts ;  as  if  they  were  too  trifling  to  be 
connected  with  any  solemn  account.  The  enlightened  soul  how- 
ever learns  to  make  a  conscience  of  his  thoughts.  Here  is  the 
seminal  principle  of  sin.^     How  must  a  radical  remedy  be  applied. 

Vain  thoughts  are  the  natural  produce  of  the  unrenewed  heart, 
and  of  the  yet  unrenewed  part  of  the  believer's  heart.  Who  that 
"  knows  the  plague  of  his  own  heart,"  and  the  spirituality  of  the 
Christian  walk  with  God,  does  not  constantly  complain  of  their 
baneful  influence  !  The  child  of  God  longs  that  his  "  every  thought 
may  be  brought  into  captivity  to  the  obedience  of  Christ.''^  But  he 
"  sees  another  law  in  his  members,  warring  against  the  law  of  his 
mind ;"  so  that  when  he  would  "  do  good,  evil  is  present  with 
him.'"'  When  he  would  "  attend  upon  the  Lord  without  distrac- 
tion ;"8  many  times,  even  in  a  single  exercise,  does  he  forget  his 
sacred  employment.  Sin  seems  to  enter  into  every  pore  of  his  soul; 
and  a  cloud  of  vain  thoughts  darkens  every  avenue  to  communion 
with  God.  He  would  gladly  say,  "My  heart  is  fixed,  my  heart  is 
fixed  ;"^  but  he  finds  his  affections  wandering,  as  "  the  eyes  of  the 
fool,  in  the  ends  of  the  earth,"'"  as  if  there  were  no  object  of  Divine 
attraction  to  his  soul.  We  do  not  hear  the  worldling,  or  indeed 
the  servant  of  God  in  his  worldly  employments,  complaining  of  this 
burden.  He  can  bring  to  deep,  important,  and  anxious  concerns 
of  this  world,  all  that  intensity  and  fixedness  of  attention  which 
the  emergency  may  demand.  Indeed  the  wily  adversary  would 
rather  assist  than  hinder  this  concentration  of  mind,  as  diverting 

'  Phil.  i.  6.  2  Phil.  ij.  12,  13.  3  John  ill.  19.    Rom.  i.  32;  vi.  13. 

<  Job  xxi.  14.     Ps.  xiv.  1.     Rom.  viii.  7. 

5  Gen.  vi.  5.    Prov.  xxiii.  7;  xxiv.  9.  «  2  Cor.  x.  5.  "^  Rom.  vii.  21,  23, 

«  1  Cor.  vii.  35.  9  Ps.  Ivii.  7.  ">  Prov.  xvii.  24. 

12 


$i 


178  EXPOSITION    OF    PSALM    CXIX. 

the  soul  from  the  far  more  momentous  and  interesting  subjects  of 
eternity.  But  never  do  the  "  sons  of  God  come  to  present  them- 
selves before  the  Lord."  except  "Satan  comes  also  among  them."^ 

"  Vai?i  thoughts'^  are  his  ceaseless  hinderances  to  our  spiritual 
communion  with  God.  Are  we  aware  of  the  subtilty,  and  there- 
fore the  peculiar  danger  of  this  temptation  ?  We  should  instinct- 
ively start  from  an  enticement  to  open  transgression.  The  incur- 
sion of  detihng  or  blasphemous  thoughts  would  be  such  a  burden, 
that  we  should  "have  no  rest  in  our  spirit,"  while  they  remain 
undisturbed  within  us.  But  perhaps  neither  of  these  temptations 
are  so  formidable  as  the  crowd  of  thoughts  of  every  kind,  inces- 
santly running  to  and  fro  in  the  mind ;  the  indulgence  of  which, 
though  not  actually  sinful  in  itself,  yet  as  effectually  restrains  the 
soul  from  intercourse  with  God,  as  the  most  hateful  injections. 
These  are  "  the  little  foxes,  that  spoil  the  tender  grapes."^  Nay — 
the  ^^  thoughts'^  may  be  even  spiritual  in  their  nature,  and  yet 
^^vahi'^  in  their  tendency;  because  unsuitable  to  the  present  frame, 
and  calculated,  and  indeed  intended  by  the  great  enemy,  to  divert 
the  mind  from  some  positive  duty.  Who  has  not  felt  a  serious 
thought  upon  an  unseasonable  subject,  and  at  an  unseasonable 
time,  to  be  in  its  consequences  a  "  vain  thoughV^ — the  secret  im- 
pulse of  the  false  "  angel  of  light,"^  dividing  the  attention  between 
two  things,  so  that  neither  of  them  may  be  wholly  done,  done  to 
any  purpose,  done  at  all?"*  If  at  any  time  "  iniquity  lias  been  re- 
garded in  the  heart ;"  if  the  world  in  any  of  its  thousand  forms  has 
regained  a  temporary  ascendency :  or  if  lusting  imaginations  are 
not  constantly  "  held  in"  as  "  with  bit  and  bridle ;"  these  "  vain 
thotights,^^  ever  ready  to  force  their  entrance,  will  at  such  seasons, 
''get  an  advantage  of  us."  Restless  in  their  workings,  they  keep 
no  Sabbaths :  and  can  only  be  successfully  met  by  a  watchful  and 
unceasing  warfare. 

It  may  inded  be  sometimes  difficult,  in  the  midst  of  this  contin- 
ed  trial,  to  maintain  a  clear  sense  of  adoption.  But  this  is  the  dis- 
tinctive mark  of  Christian  sincerity.  Do  we  cordially  "/m/e"  them, 
as  exceeding  sinful  in  the  sight  of  God,^  hurtful  to  our  own  souls,« 
and  contrary  to  our  new  nature  V     If  we  cannot  altogether  prevent 

1  Job  i.  6.  2  Cant.  ii.  15.  8  2  Cor.  xi.  14. 

4  Greenham  (one  of  the  most  valuable  of  the  Puritan  writers  upon  experimental  sub- 
jects) used  to  bring  his  distractions  of  mind  to  this  test— If  they  brought  any  past  sin  to 
mind  for  his  humiliation,  or  any  comfort  to  excite  his  thankfulness,  or  any  instruction 
suitable  to  the  present  moment — he  took  them  to  be  of  God.  But  if  they  drcic  of  his 
mind  from  present  duty  to  rove  after  other  objects,  he  suspected  their  source,  and  girded 
him.self  to  prayer  for  increasing  steadiness  of  application  to  the  matter  in  hand.  See  his 
works,  folio,  p.  2:i.  Being  asked  to  account,  for  distractions  in  holy  meditations,  he  said 
— It  was  either  want  of  preparation  and  sanctifying  the  heart  by  prayer  before  wc  set 
upon  so  holy  an  exercise,  and  therefore  a  rebuke  from  the  Lord  for  our  "  ])resumption  in 
being  bold  to  work  upon  holy  matters  in  our  own  strength" — or  else  a  dependence  upon 
a  general  purpose  of  thinking  good,  or  restraining  evil,  without  fastening  our  minds  upon 
some  particular  object,  but  rather  'ranging  up  and  down,'  leaving  some  part  of  our  mind 
and  meditation  void  for  other  matters,  without  wholly  and  seriously  setting  on  a  thing 
propounded.  When  any  complained  to  him  of  blasphemous  thoughts,  he  would  say — 
"  Do  not  fear  them,  but  abhor  them." 

»  Prov.  xxiv.  9.  •  Cant.  ii.  15,  aiul  Scott,  in  loco.  ^  Rom.  vii.  22. 


VERSE   113.  179 

their  entrance,  or  eject  them  from  their  settlement,  are  we  careful 
not  to  invite  them,  not  to  entertain  them,  not  to  suffer  them  to 
"  lodge  witfM^^  us  ?  This  active  hatred  is  a  satisfactory  proof 
that  they  are  not  so  much  the  natural  suggestion  of  the  heart,  as 
the  injections  of  the  enemy  of  our  peace.  They  are  at  least  so  di- 
rectly opposed  to  our  better  will  and  dominant  bias,  that  we  may 
say,  "  If  1  do  that  I  would  not,  it  is  no  more  I  that  do  it,  but  sin, 
that  dwelleth  in  me."*  Our  affliction  and  conflict  with  them  prove 
that  they  dwell  with  us — not  as  welcome  guests,  or  as  the  family 
of  the  house — but  as  "thieves  and  robbers."  Their  indulgence 
constitutes  our  sin.  Their  indweUing  may  be  considered  onlt/  as 
our  temptation.  They  supply  indeed  continued  matter  for  w^atch- 
fulness,  humiliation,  and  resistance ;  yet  so  far  as  they  are  abhorred 
and  resisted,  they  are  rather  our  infirmities  than  our  iniquities,  and 
leave  no  stain  of  actual  guilt  upon  the  conscience.  An  increasing 
sense  of  the  sinfulness  of  sin,  and  of  the  extent  of  duty,  will  indeed 
show  their  deeper  aggravations  and  more  persevering  opposition. 
Still,  however,  even  while  we  groan  under  their  defiling,  distracting 
influence  in  our  best  services,  we  may  assure  our  confidence  in  him, 
who  "  spareth  us,  as  a  man  spareth  his  own  son  that  serveth  him,"^ 
and  who  will  ever  gather  up  the  broken  parts  of  our  prayers  with 
merciful  acceptance. 

But  the  subjugation  of  this  evil — even  though  we  be  secured 
from  its  condemnation — is  a  matter  of  the  deepest  concern.  For- 
get not — oh,  may  the  impression  be  indelible  ! — that  it  was  for  these 
vain  thoughts  that  the  Saviour  was  nailed  to  the  cross.  Here 
lies  the  ground  of  self-loathing — the  quickening  principle  of  con- 
flict and  exertion.  Let  the  heart — the  seat  of  this  evil  disease — 
be  daily  washed  in  the  cleansing  blood  of  Calvary ;  for  until  the 
corrupt  fountain  be  cleansed,  it  must  ever  "send  forth  bitter  waters."* 
Let  it  be  diligently  "  kept,"^  and  carefully  filled,  so  that  it  may  be  a 
"  good  treasure  bringing  forth  good  things."^  Let  there  be  the  con- 
tinued exercise  of  that  "  watchfulness"  "  which  is  unto  prayer,"' 
combined  with  an  unflinching  adherence  to  plain  and  obvious  duty. 
Let  the  temptation  to  desist  awhile  from  services  so  polluted,  that 
they  appear  rather  to  mock  God  than  to  worship  him,  be  met  on 
the  onset  with  the  most  determined  opposition.  Once  admit  this 
suggestion,  and  our  active  enemy  will  pour  in  successive  incursions 
of  vain  thoughts  into  our  perplexed  and  yielding  minds,  to  turn 
us  back  step  by  step  in  our  attempts  to  approach  to  God.  If,  there- 
fore, we  cannot  advance  as  we  could  wish,  let  us  advance  as  we 
can.  If  a  connected  train  of  thought  or  expression  fails  us,  let  us 
only  change — not  surrender — our  posture  of  resistance ;  substitut- 
ing sighs,  desires,  tears,  and  groaning  for  words,  and  casting  our- 
selves upon  our  God  in  the  simple  confidence  of  faith,  "Lord,  all 
my  desire  is  before  thee,  and  my  groaning  is  not  hid  from  thee. 

*  Compare  Jer.  iv,  14.  2  Rom.  vii.  20.  3  Malachi  iii.  1 7. 

*  Compare  2  Kings  ii.  19—22.    Jer.  iv.  14.  5  Proverbs  iv.  23, 
«  Matthew  lii.  35.  "^  lb.  xxvi.  41. 


180  EXPOSITION    OF    PSALM    CXIX. 

Thou  tellest  my  wanderings :  put  thou  my  tears  into  thy  bottle :  are 
they  not  in  thy  book?"'  It  is  far  better  to  wander  in  duty  than 
from  it.  For  if  any  duty  be  neglected  on  account  of  the  defile- 
ment that  is  mingled  with  it,  for  the  same  reason  w^e  must  neglect 
every  other  duty :  and,  as  the  final  consequence,  the  worship  of  God 
would  be  abolished  from  the  earth. 

Much  of  our  successful  warfare,  however,  depends  upon  an  accu- 
rate and  well-digested  acquaintance  with  our  own  hearts — upon  a 
discovery  of  the  bias  of  the  mind  in  our  unoccupied  moments,  and 
of  the  peculiar  seasons  and  circumstances  that  give  most  power  to 
temptation.  This  once  known,  set  a  double  watch  against  those 
doors,  by  which  the  enemy  has  been  accustomed  to  find  his  most 
convenient  and  unobstructed  entrance. 

But  we  must  not  forget  the  eflfective  means  suggested  by  David's 
experience — the  love  of  God's  law.  Here  rises  the  native  enmity 
against  God — not  as  the  Creator,  but  the  Lawgiver — and  therefore 
against  his  law  as  the  dictate  of  his  will.^  Here  then  is  the  power 
of  grace  subduing  this  enmity.  Not  only  1  fear,  and  therefore 
through  fear  I  keep,  but  I  love,  thy  laio.  And  'He  that  loves  a 
holy  law,'  remarks  an  excellent  old  writer, '  cannot  but  hate  a  vain 
though t.'3  For  if  the  law  be  the  transcript  of  the  image  of  God, 
the  thoughts  affectionately  drawn  out  towards  him  must  naturally 
fix  the  image  of  the  beloved  friend  upon  the  mind,  and  by  a  sweet 
constraint  fasten  down  the  thoughts  to  Divine  contemplation.  Are 
we  then  ever  winged  with  an  elevating  love  to  the  Saviour?  And 
do  not  we  find  our  hearts  start  out  from  their  worldly  employments 
with  frequent  glances  and  flights  towards  the  object  of  our  desire? 
And  will  not  this  communion  of  love  gradually  mould  the  soil  into 
a  fixed  delight,  exciting  our  hatred,  and  strengthening  our  resist- 
ance of  every  sinful  afi'ection  ?  Thus,  as  love  to  the  law  stirs  up 
the  powers  of  the  renewed  man,  "  spiritual  wickedness"  will  be  ab- 
horred, conflicted  with,  and  overcome. 

Yet  these  defilements  will  remain  to  die  with  the  last  breathings 
of  the  old  man ;  which  though  crucified  indeed,  and  expiring,  will 
struggle  with  fearful  strength  and  unabated  enmity  to  the  end.  And 
let  them  remain  as  humbling  mementos  of  our  unclean  nature, 
"shapen  in  iniquity,  and  conceived  in  sin  ;"*  and  as  enlivening  our 
anticipations  of  that  blessed  place,  where  "  shall  in  no  wise  enter 
anything  that  defileth ;"«  where  "  vai7i  thoug-hts"  and  whatever 
besides  might  "separate  between  us  and  our  God,"  will  be  unknown 
for  ever.  Meanwhile  let  them  endear  to  us  the  free  justification  of 
the  Gospel ;  let  them  lead  us  daily  and  hourly  to  "  the  fountain 
opened  for  sin  and  for  uncleanness  ;"«  and  enhance  in  our  view  that 
heavenly  intercession,  which  provides  for  the  perfect  cleansing  and 
acceptance  of  services  even  such  as  ours. 

Blessed  contemplation  !  Jesus  prays  not  for  us  as  we  do  for  our- 
ee  ves.     His  intercession  is  without  distraction — without  interrup- 

1  Ps.  xxxviii.  9;  Ivi.  8.         2  Rom.  viii.  7.        ^  Steele's  Antidote  against  Distractions. 
*  Psalm,  li.  5.  6  Rev,  xxi.  27.  «  Zech.  liii.  1. 


VERSE    114.  181 

tion.  If  we  are  then  so  dead,  that  we  cannot,  and  so  guilty  that 
we  dare  not,  pray,  and  so  wandering  in  our  " vain  thoughts"  that 
our  prayers  appear  to  be  scattered  to  the  winds,  rather  tiian  to  as- 
cend to  heaven — if  on  these  accounts  combined,  we  "are  so  trou- 
bled that  we  cannot  speak  ;"•  yet  always  is  there  one  to  speak  for 
us,  of  whom  "  a  voice  from  heaven"  testified  for  our  encouragement, 
saying,  "This  is  my  beloved  Son,  in  whom  I  am  well  pleased.*'* 
With  such  hopes,  motives,  and  encouragements,  let  us  "  continue 
instant  in  prayer,"^  until  ice  pray^  and  that  we  may  pray.  Let 
us  supplicate  our  Lord  with  restless  importunity,  that  his  omnipo- 
tent love  would  take  hold  of  these  hearts,  which  every  moment  sin 
and  Satan  seem  ready  to  seize.  At  the  same  time,  conscious  of 
our  hatred  of  every  interruption  to  his  service,  and  of  the  simplicity 
of  our  affection  to  his  holy  law,  let  us  hold  fast  that  confidence  be- 
fore him,  which  will  issue  in  perfect  peace  and  established  consola- 
tion. 

114.   Thx)u  art  my  hiding-place^  and  my  shield ;  I  hope  in  thy  word. 

We  have  seen  the  unremitting  vigilance  of  the  enemy  pur- 
suing the  man  of  God  in  his  secret  retirement  with  painful  distrac- 
tion. See  how  he  runs  to  his  hiding-place.  Here  is  our  main 
principle  of  safety — not  our  strivings,  or  our  watchfulness,  but  our 
faith.  Flee  instantly  to  Jesus.*  He  is  the  sinner's  hiding-place, 
"  the  man,"  that  wondrous  man,  "in  whom  dwelt  all  the  fulness  of 
the  Godhead  bodily.'' ^  Yes,  Jesus  exposed  himself  to  the  fury  of 
"the  tempest,"  that  he  might  provide  "a  hiding-place^^  for  us. 
The  broken  law  pursued  with  its  relentless  curse — 'The  sinner 
ought  to  die' — But  ^^thoit  art  my  hiding-place,"  who  hast  "re- 
deemed me  from  the  curse  of  the  law,  being  made  a  curse  for  me."^ 
"  The  fiery  darts"  pour  in  on  every  side ;  but  the  recollection  of 
past  security  awakens  my  song  of  acknowledgment,  "  Thou  hast 
been  a  strength  to  the  poor,  to  the  needy  in  his  distress,  a  refuge 
from  the  storm,  a  shadow  from  the  heat,  when  the  blast  of  the  ter- 
rible ones  is  as  a  storm  against  the  wall."^  Our  hiding-place 
covers  us  from  the  power  of  the  world.  "  In  me,"  saith  our  Sa- 
viour, "  ye  shall  have  peace.  Be  of  good  cheer ;  I  have  overcome 
the  world."^  Helpless  to  resist  the  great  enemy,  our  Lord  brings 
us  to  his  wounded  side,  and  hides  us  there.  We  "  overcome  him 
by  the  blood  of  the  Lamb."^  To  all  accusations  from  every  quar- 
ter, our  challenge  is  ready,  "  Who  shall  lay  anything  to  the  charge 
of  God's  elect  ?"^»  From  the  fear  of  death,  our  hiding-place  still 
covers  us.  "Jesus  through  death  hath  destroyed  him  that  had 
the  power  of  death.""  Against  the  sting  of  this  last  enemy,  a  song 
of  thanksgiving  is  put  into  our  mouth,  "  O  death  !  where  is  thy 
sting  ?      O  grave !  where  is  thy  victory  ?      Thanks  be  to  God, 

»  Ps.  Ixxvii.  4.  2  Matt.  iii.  17.  3  Rom.  xii.  12. 

4  Ps.  cxlii.  9.    Prov.  xviii.  10.  s  Isaiah  xxxii.  2.     Col.  ii.  9. 

6  Gal.  iii.  10,  13,  7  Isaiah  xxv.  4.  8  John  xvi.  33. 

9  Rev.  xii.  11.  lo  Rom.  viii.  33,  34.  "  Heb.  u.  14,  15. 


182  EXPOSITION    OP    PSALM    CXIX. 

which  giveth  us  the  victory  through  our  Lord  Jesus  Christ."* 
Thus  is  "  the  smoking  flax,"  which  the  maHce  of  Satan  strives  to 
extinguish,  not  "  quenched ;"  nor  is  "  the  bruised  reed,"  which 
seems  beyond  the  hope  of  restoration  "  broken." 

But  the  completeness  of  our  security  is  graphically  portrayed^ 
Thou  art  my  hidbig-place^  to  cover  from  danger — my  shield,'^  also 
to  protect  me  in  it.  Either  I  shall  be  kept  from  trouble,  that  it 
shall  not  come ;  or  m  trouble,  that  it  shall  not  hurt  me.  The  hid- 
iiig-place  alone  would  be  imperfect  security,  as  being  limited  to 
one  place.  But  my  shield  is  movable,  wherever  be  the  point  of 
danger  or  assault.  I  can  "  quench  the  dart"  that  is  aimed  at  my 
soul. 

But  a  hiding-place  implies  also  secrecy.^  And  truly  the  be- 
liever's is  a  "  hidden  life,"^  beyond  the  comprehension  of  the  w^orld. 
He  mixes  with  them  in  the  common  intercourse  of  life.  But  while 
seen  of  man,  he  is  dwelling  "  in  the  secret  of  the  Lord's  taberna- 
cle,"* safe  in  the  midst  of  surrounding  danger,  guarded  by  invinci- 
ble strength.^  Often,  indeed,  must  the  world  be  surprised  at  his 
constancy,  amidst  all  their  varied  efforts  to  shake  his  steadfastness. 
They  know  not  "  the  secret  of  the  Lord,  which  is  with  them  that 
fear  him."'  And  never  could  he  have  had  a  just  conception  of  the 
all-sufficiency  of  his  God,  until  he  finds  it  above  him,  around  him, 
underneath  him,  in  all  the  fulness  of  everlasting  love — his  hiding- 
place^  and  his  shield.  Thus  in  the  heart  of  the  enemy's  country 
'*he  dwelleth  on  high,  and  his  place  of  defence  is  the  munitions  of 
rocks."8 

But  are  we  acquainted  with  this  hiding-place  7  How  have  we 
discovered  it?  Are  we  found  in  it,  and  careful  to  abide  in  it? 
Within  its  walls  "  that  wicked  one  toucheth  us  not."^  Yet  never 
shall  we  venture  outside  the  walls  unprotected,  but  his  assault  will 
give  us  some  painful  remembrance  of  our  unwatchfulness.  And 
then  do  we  prize  our  shield^  and  run  behind  it  for  constant  security. 
Remember,  every  other  hiding-place  "  the  waters  will  overflow." •» 
Every  other  shield  is  a  powerless  defence.  Surely  then  the  ivord, 
which  has  discovered  this  security  to  us,  is  a  firm  warrant  for  our 
^'hope.^^  And  therefore  every  sinner,  enclosed  in  the  covert  of  love, 
will  be  ready  to  declare,  "  /  hope  in  thy  word.'''' 

116.  Depart  from  me,  ye  evil-doers :  for  I  will  keep  the  commandments  of  my 

God. 

Safe  and  quiet  in  his  ^'•hiding-place,  and  behind  his  shield,*^ 
David  deprecates  all  attempts  to  disturb  his  peace,  *'  Depart  from 
me,  ye  evil  doersP  He  had  found  them  to  be  opposed  to  his  best 
interests ;  and  he  dreaded  their  influence  in  shaking  his  resolution 
for  his  God.  Indeed  such  society  must  always  hinder  alike  the  en- 
joyment and  the  service  of  God.     "  Can  two  walk  together,  except 

'  1  Cor.  XV.  55,  57.  «  Gen.  xv.  1.     Ps.  iii.  3 ;  v.  12.     Comp.  Eph.  vi.  17. 

8  Psalm  xxxi.  20.  <  Col.  iii.  3.  6  Pb.  xxvii.  5. 

«  Isaiah  xxvi,  I.  i  Psalm  xxv.  14.  8  igaiah  xxxiiL  16. 

»  1  John  V.  18.  w  Isaiah  xxviii.  16,  17. 


\ 


ERSE   115.  183 

they  be  agreed  ?"^  And  can  we  be  "  agreed,"  and  walk  in  fellow- 
ship with  God,  except  we  be  at  variance  with  the  principles,  the 
standard,  and  conduct  of  a  world  that  is  enmity  against  hiin  ?"« 
Not  more  needful  was  the  exhortation  to  the  first  Christians  than 
to  ourselves,  "  Save  yourselves  from  this  untoward  generation."' 
True  fellowship  with  God  implies  therefore  a  resolute  separation 
from  the  ungodly.  Secure  in  the  '•^  hiding -jylace,^^  and  covered 
with  the  "  shield^^  of  our  covenant  God,  let  us  meet  their  malice, 
and  resist  their  enticements,  with  the  undaunted  front  of  "  a  good 
soldier  of  Jesus  Christ."* 

Not  that  we  would  indulge  morose  or  ascetic  seclusion.  We  are 
expressly  enjoined  to  courtesy  and  kindness  ]^  to  that  wise  and  con- 
siderate "walk  towards  them  that  are  without,"*  which  "adorns 
the  doctrine  of  God  our  Saviour,"^  and  indeed  in  some  instances 
has  been  more  powerful  even  than  the  word  itself,^  to  "  win  souls  to 
Christ."  But  when  they  would  tempt  us  to  a  devious  or  backslid- 
ing step — when  our  connection  with  them  entices  us  to  a  single  act 
of  conformity  to  their  standard,  dishonorable  to  God,  and  inconsist- 
ent with  our  profession — then  must  we  take  a  bold  and  unflinch- 
ing stand,  "  Depart  from  Twe,  ye  evil  doers  :  for  I  will  keep  the 
commandments  of  m,y  GodP 

This  resolution  gives  no  countenance  to  the  self-delusive  notion 
of  maintaining  an  intimate  connection  with  professed  "  evil  doers^"* 
for  the  kind  purpose  of  recommending  our  religion  to  their  accept- 
ance— a  scheme,  which  requires  a  rare  degree  of  caution  and  sim- 
plicity to  attempt  without  entangling  the  conscience  ;  and  which, 
for  the  most  part  at  least,  it  is  to  be  feared,  is  only  a  specious  cover- 
ing for  the  indulgence  of  a  worldly  spirit.  If  the  men  of  the  world 
are  to  be  met,  and  their  society  invited,  for  the  accomplishment  of 
this  benevolent  intention,  let  it  be  upon  the  principle  of  the  Lord's 
command  to  his  prophet,  "  Let  them,  return  unto  thee  ;  hut  return 
not  thou  to  themP'^  The  amiable  desire  to  "  please  our  neighbor" 
is  limited  to  the  single  end,  that  it  should  be  "/or  his  good  to  edi- 
fication}^ ^^  And  whenever  this  end  and  restriction  has  been  over- 
looked, it  is  sufficiently  evident  that  self-gratification  has  been  the 
moving  principle ;  and  that  the  distinctive  mark  of  the  Christian 
character — hearing  the  cross,  and  confessing  the  name  of  our 
Divine  Master — has  been  ohscured. 

Sometimes,  however,  in  the  struggle  of  conscience,  an  apprehen- 
sion of  danger  is  not  altogether  forgotten  ;  and  the  question  is 
asked,  with  some  trembling  of  spirit,  "  How  far  may  I  conform  to 
the  world,  without  endangering  the  loss  of  my  religion  ?"  But, 
not  to  speak  of  the  insincerity  and  self-deception  of  such  a  question, 
it  would  be  better  answered  by  substituting  another  in  its  place. 
^^  Hoio  far  may  I  he  separate  from  the  world,  and  yet  he  destitute 
of  the  vital  principle  ?"     Scrutinize,  in  every  advancing  step  to- 

1  Amos  iii.  3.  2  Comp,  Matt.  vi.  24.    James  iv.  4.  8  Acts  ii.  40. 

4  2  Tim.  ii.  3.  5  1  Peter  iii.  8.  «  Col.  ii.  5.  7  Titus  ii.  10. 

8  Comp.  1  Peter  iii.  1.  »  Jer.  xv.  19.  i°  Comp.  Rom.  iv.  4. 


184  EXPOSITION    OF    PSALM    CXIX. 

ward  the  world,  the  workings  of  your  own  heart.  Suspect  its  rea- 
sonings. Listen  to  the  first  awakened  conviction  of  conscience. 
Though  it  be  only  a  whisper,  or  a  hint,  it  is  probably  the  indication 
of  the  Divine  will.  And  never  forget,  that  this  experiment  of 
worldly  conformity,  often  as  it  has  been  tried,  has  never  answered 
the  desired  end.  However  this  compromise  may  have  recommended 
ourselves^  no  progress  has  been  made  in  recommending  our  Mas- 
ter ;  since  his  name — whether  from  unwatchfulness  or  cowardice 
on  our  part,  or  from  the  overpowering  flow  of  the  world  on  the  other 
side — has  probably  in  such  society  scarcely  passed  over  our  lips 
with  any  refreshment  or  attentiveness.  Indeed,  so  far  from  com- 
mending our  rehgion  by  this  accommodation,  we  have  succeeded 
in  ingratiating  ourselves  in  their  favor,  only  so  far  as  we  have  been 
content  to  keep  it  out  of  sight ;  while  at  the  same  time,  our  yield- 
ing conformity  to  their  taste,  and  habits,  and  conversation,  has  vir- 
tually sanctioned  their  erroneous  standard  of  conduct ;  and  tended 
to  deceive  them  with  the  self-complacent  conviction,  that  it  ap- 
proaches as  near  to  the  Scriptural  elevation,  as  is  absolutely 
required.  The  final  result,  therefore,  of  this  attempt  to  conciliate 
the  Gospel  to  those  who  "  have  no  heart  to  it,"  is — that  now  our 
own  consciences  have  been  ensnared,  while  they  retain  all  their 
principles  unaltered.  * 

It  must  surely  be  obvious,  that  such  a  course  is  plainly  opposed 
to  the  revealed  declarations  of  Scripture,  and  bears,  the  decisive 
character  of  unfaithfulness  to  our  Great  Master.  We  might  also 
ask,  whether  our  love  to  the  Lord  can  be  in  fervent  exercise,  while 
we  "love  them  that  hate  him?"* — whether  our  hatred  of  sin  can 
be  active  and  powerful,  while  we  can  find  pleasure  in  the  society 
of  those,  whose  life,  "  without  God  in  the  world,"^  is  an  habitual 
wilful  course  of  rebellion  against  him  V^^ — whether  we  can  have 
any  deep  and  experimental  sense  of  our  own  weakness,  when  thus 
venturing  into  temptation? — whether  by  unnecessary  contact  with 
the  world,  we  can  expect  to  "  go  upon  hot  coals,"  and  our  "  feet  not 
be  burned  ?"< — or,  in  fact,  whether  we  are  not  forgetting  the  dic- 
tates of  common  prudence  in  forsaking  the  path  of  safety  for  a  slip- 
pery, but  more  congenial,  path?  Is  no  harm  to  be  anticipated  from 
a  wilful,  self-pleasing  association  ?  Is  it  likely  to  be  less  dangerous 
to  us  than  it  was  to  an  Apostle  ?«  or  because  we  conceive  ourselves 
to  have  more  strength,  shall  we  use  less  watchfulness,  and  show 
more  presumption? 

But,  supposing  Scripture  not  to  determine  the  path  of  duty  with 
infallible  certainty  ;  let  this  line  of  conduct  be  subjected  to  the 
impartial  scrutiny  of  our  own  hearts,  and  of  the  effects,  whether 
neutral  or  positively  detrimental,  which  have  resulted  from  it  to 
ourselves,  or  to  the  Church.  Have  we  not  felt  this  fellowship  with 
"  evU  doers'^  to  be  an  hindrance  in  "  keeping  the  commandments 

i  2  Chron.  xii.  2.  «  Eph.  ii.  12. 

«  Who  are  the  wicked,  but  those  that  forget  God  1     Pb.  ix.  17 ;  x.  4. 
«  Prov.  vi.  28. 


I 


VERSE   116.  185 

of  our  God?^^  If  it  has  not  always  ended  in  open  conformity  to 
their  maxims ;  or,  if  contrary  to  our  apprehensions,  it  does  not  ap- 
pear to  sanction  their  principles,  yet  have  we  realized  no  deadening 
unfavorable  influence?  Has  the  spirit  of  prayer  sustained  no  in- 
jury in  this  atmosphere  ?  Have  we  never  felt  the  danger  of  im- 
bibing tlieir  taste,  the  spirit  of  their  conversation  and  general  con- 
duct ;  which,  without  fixing  any  blot  upon  our  external  profession, 
must  insensibly  estrange  our  best  affections  from  God  ?  And  have 
we  never  considered  the  injury  of  this  worldly  association  to  the 
Gospel  in  weakening  by  an  apparent  want  of  decision  "  on  the 
Lord's  side,"^  the  sacred  cause  which  we  are  pledged  to  support ; 
and  obscuring  the  Scriptural  character  of  the  people  of  God  as  a 
distinct  and  separate  people  7^  In  a  providential  connection  with 
evil  doers,  we  go  safely  in  the  spirit  of  humihty,  watchfulness,  and 
prayer ;  and  this  connection,  felt  to  be  a  cross,  is  not  likely  to  prove 
a  snare."^  But  does  not  union  of  spirit  with  them,  to  whom  David 
says,  with  holy  determination,  "  depart  from  me," — and  to  whom 
David's  Lord  will  one  day  say,  "  depart"* — prove  a  want  of  fellow- 
ship with  his  spirit,  and  an  essential  unfitness  for  communion  with 
the  society  of  heaven  ?  The  children  of  this  world  can  have  no 
more  real  communion  with  the  children  of  light,  than  darkness  has 
with  hght.5  As  great  is  the  difference  between  the  Christian  and 
the  world,  as  between  heaven  and  hell — as  between  the  sounds, 
"  Come,  ye  blessed,"  and,  "  Depart,  ye  cursed. "«  The  difference, 
which  at  that  solemn  day  will  be  made  for  eternity,  must  therefore 
be  visibly  made  now.  They  must  depart  from  us,  or  we  from  God. 
We  cannot  walk  with  them  both.  '  Defilement,'  as  Mr.  Cecil  re- 
marks, '  is  inseparable  from  the  world.'^  We  cannot  hold  commu- 
nion with  God,  in  the  spirit  of  the  world ;  and,  therefore,  separa- 
tion from  the  world,  or  separation  from  God,  is  the  alternative. 
Which  way — which  company — is  most  congenial  to  our  taste? 
Fellowship  will  be  a  component  part  of  our  heavenly  happiness.^ 
Shall  we  not  then  walk  on  earth  with  those  with  whom  we  hope 
to  spend  our  eternity,  that  our  removal  hence  may  be  a  change  of 
place  only,  not  of  company?  May  we  have  grace  to  listen  to  our 
Father's  voice  of  love,  "Wherefore,  come  out  from  among  them, 
and  be  ye  separate,  saith  the  Lord ;  and  touch  not  the  unclean 
thing :  and  I  will  receive  you,  and  will  be  a  Father  to  you,  and 
ye  shall  be  my  sons  and  daughters,  saith  the  Lord  Almighty  l"^ 

116.   Uphold  me  according  unto  thy  word,  that  I  may  live:  and  let  ine  not  be 
ashamed  of  my  hope. 

Lest  the  Psalmist  should  seem  to  have  been  self-confident  in 
his  rejection  of  the  society  of  the  ungodly,  and  determination  to 
adhere  to  to  his  God ;  here,  as  on  former  occasions,^"  mindful  of  hia 

1  Compare  Exodus  xxxii.  26.    Judges  v.  23.    Matt.  xii.  30. 

2  Compare  Numb,  xxiii.  9.    John  xvii.  16.  3  Ps.  cxx.  5,  6. 
<  Matt.  XXV.  41.                            5  2Cor.  vi.  14.  e  Matt,  xx v.  34,  41. 
7  CecU's  Remains.                         »  Heb.  xii.  22—24. 
^°  Verses  8,  31.    The  same  frame  is  marked — Psalm  iviL  4,  5. 


186  EXPOSITION    OF    PSALM    CXIX. 

own  weakness,  he  commits  himself  to  the  upholding  grace  of  God. 
He  does  not  content  himself  with  commanding  the  evil  doer  to  de- 
part. He  pleads  for  his  God  to  come  to  him.  He  wants  not  only 
the  hindrances  to  be  removed,  but  the  vouchsafement  of  present  sup- 
porting grace.  Such  is  our  urgent  continual  view !  Every  circum- 
stance has  its  temptation.  Every  change  of  condition  is  specially 
trying — and  what  is  he  in  himself?  unstable  as  water  !  Indeed  the 
highest  archangel  before  the  throne  stands  only  as  he  is  upheld  by 
the  Lord,  and  may  unite  with  the  weakest  child  in  the  Lord's  fam- 
ily in  the  acknowledgment,  "  By  the  grace  of  God  I  am  what  I 
am."'  Much  more,  therefore,  must  I,  pressed  on  every  side  with 
daily  conflict  and  temptation,  and  conscious  of  my  own  weakness 
and  liability  to  fall,  "  come  to  the  throne  of  grace"  for  "  grace  to 
help  in  time  of  need."=*  My  plea  is  the  word  of  promise,  "  accord- 
ing to  thy  word}'' — "  as  thy  days,  so  shall  thy  strength  be.*'^  "  Fear 
thou  not,"  is  the  language  of  my  upholding  God — "  for  I  am  with 
thee  ;  be  not  dismayed,  for  I  am  thy  God  :  I  will  strengthen  thee  : 
yea,  I  will  help  thee:  yea,  I  will  uphold  thee  with  the  right  hand 
of  my  righteousness."*  Blessed  be  the  goodness  that  made  the 
promise,  and  that  guides  the  hand  of  my  faith,  as  it  were,  to  fasten 
upon  it ! 

But  why  do  I  need  the  promise?  why  do  I  plead  it?  but  ^'■that 
I  may  live^^ — that  I  may  know  that  life  which  is  found  and  en- 
joyed-'in  the  favor"  of  God?»  Nothing  seems  worth  a  serious 
thought  beside ;  nothing  else  deserves  the  name.  And  therefore 
new  life — "  life  more  abundantly"' — let  it  be  the  burden  of  every 
prayer — the  cry  of  every  moment.  Thus  upheld  by  the  Lord's 
grace,  and  living  in  his  presence,  I  hope  to  feel  the  increasing  sup- 
port of  my  Christian  hope.  Though  I  have  just  before  expressed 
it  in  God's  word^ — though  I  have  "  made  my  boast  in  the  Lord,'* 
as  " my  hiding-place  and  my  shield"''  yet  conscious  helplessness 
leads  me  earnestly  to  pray,  "  Let  me  not  be  asham^ed  of  my  hope" 

Yes — Jesus  is  the  sinner's  hope — "  the  hope  set  before"  his  peo- 
ple, to  which  they  "  flee  for  the  refuge"  of  their  souls.  And  well 
may  our  "hope"  in  him  be  called  "an  anchor  of  the  soul,  sure  and 
steadfast."^  How  does  the  distressed  Church  plead  with  The  hope 
of  Israel,  and  put  her  God  in  remembrance  of  this  his  own  name,' 
that  she  might  not  be  ashamed  of  her  hope  !  And  how  does  she — 
with  every  member  of  her  body — eventually  learn  by  this  pleading, 
to  say  in  the  confidence  of  faith,  ^^  I  know  whom  I  have  believed  T^'^ 
And  is  there  not  a  solid  ground  for  this  confidence  ?  Is  not  the 
"  stone  that  is  laid  in  Zion  for  a  foundation,"  a  "  tried  stone  ?"     Has 

*  1  Cor.  XV.  10.     Compare  2  Peter  ii.  4. 

*  Man's  wisdom  is  to  seek 

His  strength  in  God  alone ; 
And  e'en  an  angel  would  be  weak, 

Who  trusted  in  his  own.' — Cowper. 

*  Heb.  iv.  16.  3  Deut.  xxxiii.  25.  <  Isaiah  xli.  10. 
»  Psalm  XXX.  5.                                 «  John  x.  10.  7  Verse  114. 

«  Heb.  vi,  18,  19.  »  Jer.  xiv.  6.  "  2  Tim.  i.  la. 


\ 


VERSE   117.  187 

it  not  been  tried  by  thousands  and  millions  of  sinners — nay,  more, 
tried  by  God  himself,  and  found  to  be  "  a  sure  foundation  "^  Yet 
still,  that  I  may  "  hold  fast  the  beginning  of  my  confidence,"  and 
"  the  rejoicing  of  my  hope,  firm  unto  the  end,"'*  I  must  persevere  in 
prayer,  "  Upliold  me  according  unto  thy  wordJ^ 

David,  wiien  left  to  his  own  weakness,  was  ^^  ashamed  of  his 
hope'^ — "I  said  in  my  haste,  1  am  cut  off  from  before  thine  eyes."^ 
At  another  time,  when  upheld  in  a  season  of  accumulated  trial,  "  he 
encouraged  himself  in  the  Lord  his  God."*  Thus  I  see  "wherein 
my  great  strength  lieth,"  and  how  impotent  I  am  when  left  to  my- 
self What  a  mercy,  that  my  salvation  will  never  for  a  single  mo- 
ment be  in  my  own  keeping  !  what  need  have  1  to  pray  to  be  saved 
from  myself!  How  delightful  is  the  exercise  of  faith  in  going  to 
the  Strong  for  strength  !  The  issue  of  my  spiritual  conflicts  is  cer- 
tain. He  who  is  the  author  will  ever  be  the  upholder,  of  the  "  hid- 
den life"  in  his  people.  It  is  a  part  of  his  own  life,  and  therefore 
can  never  perish.  The  tempter  himself  will  flee,  when  he  marks 
the  poor,  feeble,  fainting  soul,  "  upheld  according  to  the  word  of 
his  God,^^  and  placed  in  safety  beyond  the  reach  of  his  malice.^  Not. 
however,  that,  as  I  once  supposed,  my  weakness  will  ever  be  made 
strong ;  but  that  I  shall  daily  grow  more  sensible  of  it,  shall  stay 
myself  more  simply  upon  infinite  everlasting  strength  ;  and  "  most 
gladly  shall  I  glory  in  my  infirmities,  that  the  power  of  Christ  may 
rest  upon  me."« 

117.  Hold  thou  me  up^  and  I  shall  be  safe :  and  I  will  have  respect  unto  thy  stat- 
utes continually. 

Such  is  my  sense  of  need  and  peril,  that  my  only  refuge  lies  in 
"  continuing  instant  in  prayer."^  I  must  send  up  one  cry  after  an- 
other into  my  Father's  ear  for  the  support  of  his  upholding  grace. 
For  not  only  the  consciousness  of  my  weakness,  but  the  danger  of 
the  slippery  path  before  me,  reminds  me  that  the  safety  of  every 
moment  depends  upon  my  upholding  faithful  God.  The  ways  of 
temptation  are  so  many  and  imperceptible — the  influence  of  it  so 
appalling — the  entrance  into  it  so  deceitful,  so  specious,  so  insensi- 
ble— my  own  weakness  and  unwatchfulness  so  unspeakable — that 
I  can  do  nothing  but  go  on  my  way,  praying  at  every  step,  ^^  Held 
thou  me  up  and  I  shall  he  safeP  Often  indeed  can  I  remember, 
when  "  my  feet  were  almost  gone,  my  steps  had  well  nigh  slipped  :^ 
that  I  have  been  enabled  to  record,  "  Thy  mercy,  O  Lord,  held 
me  up."9 

How  beautiful  is  the  picture  given  of  the  Church  of  old,  "  Who 
is  this  that  cometh  up  from  the  wilderness,  leaning  upon  her  Be- 
loved .?"'"  This  state  of  dependence  was  familiar  to  the  Psalmist, 
and  aptly  delineates  his  affectionate,  though  conflicting  confidence. 
"  My  soul  foUoweth  hard  after  thee :  thy  right  hand  upholdeth  me."" 

1  Isa.  xxviu.  16.  2  Heb,  iii.  6,  14.  3  Psalm  xxi.  22.  <  1  Sam.  xxx.  6. 

5  See  1  Peter  i.  5.  6  2  Cor.  xii.  9.  ^  Rom.  xii.  12.  8  pg.  IyyjH,  2. 

9  lb.  xciv.  18.  10  Cant.  viii.  5.  "  Psalm  Ixiii.  8. 


188  EXPOSITION    OF    PSALM    CXIX. 

The  recollection  of  the  care  of  his  God,  from  his  earliest  life,  sup- 
plied encouragement  for  his  present  faith,  and  matter  for  unceas- 
ing praise,  ^^  By  thee  have  I  been  holden  up  from  the  womb  ;  thou 
art  he  that  took  me  out  of  my  mother's  bowels :  my  praise  shall  be 
continually  of  thee."^  We  cannot  wonder,  then,  that  this  confi- 
dence should  sustain  his  soul  in  the  contemplation  of  the  remain- 
ing steps  of  his  pilgrimage,  and  his  prospects  for  eternity.  "  Nev- 
ertheless," saith  he,  "  I  am  continually  with  thee :  thou  hast  holden 
me  by  thy  right  hand.  Thou  shalt  guide  me  with  thy  counsel, 
and  afterwards  receive  me  to  glory ."^  And  indeed  the  more  lively 
my  spiritual  apprehensions  are,  the  more  I  shall  realize  the  Lord 
by  the  operations  of  his  grace  as  well  as  of  his  providence,  "  com- 
passing my  path  and  my  lying  down  ;"^  "  lest  any  hurt  me,  keeping 
me  night  and  day."* 

It  is  inquired — how  the  Lord  ^'^  holds  up'^  his  people  in  this  slip- 
pery path  ?  "  Of  the  fulness  of  Jesus  they  all  receive,  and  grace  for 
grace  f^  so  that  "  the  life  which  they  now  live  in  the  flesh,  they 
live  by  the  faith  of  the  Son  of  God."«  And  therefore  if  I  am  up- 
held, it  is  by  the  indwelling  of  the  Spirit,  who  supphes  from  his 
infinite  fountain  of  life  all  the  strength  and  support  I  need  through- 
out my  dangerous  way.  By  his  Divine  influence  the  dispensations 
of  providence  also  become  the  appointed  means  of  drawing  and 
keeping  me  near  to  my  God.  If,  therefore,  prosperity  is  endanger- 
ing my  soul,  and  strengthening  my  worldly  bonds,  may  I  not  trust 
to  the  ever-watchful  kindness  of  the  Lord,  to  keep  me  low,  and  not 
to  suflfer  me  to  be  at  ease  in  my  forgetfulness  ?  If  the  pleasures  of 
sense,  if  the  esteem  of  the  world,  or  the  good  report  of  the  church, 
are  bringing  a  bewitching  snare  upon  my  soul,  my  God  will  lead  me 
into  the  pathway  of  the  cross — in  the  'valley  of  humiliation.' 

Here,  then,  is  the  secret  of  an  unsteady  walk — the  neglect  of 
leaning  upon  an  Almighty  arm  !  How  fearfully  is  the  danger  of 
self-confidence  unveiled  !  Standing  by  my  own  strength,  very  soon 
shall  I  be  made  to  feel,  that  I  cannot  stand  at  all.  No  "  mountain" 
seemed  to  "stand  stronger"  than  Solomon's  :  yet  when  he  became 
the  very  "  fool"  that  he  describes — "  trusting  in  his  own  heart" — 
how  quickly  was  it  moved  !'' 

Peter  thought  in  the  foolishness  of  his  heart,  that  he  could  have 
walked  upon  the  water  imsu[)ported  by  the  arm  of  his  Lord  :  but  a 
moment's  sense  of  weakness  and  danger  brought  him  to  his  right 
mind  :  "and,  begining  to  sirik,  he  cried,  saying — Lord,  save  me."^ 
Well  would  it  have  been  for  him,  if  his  deliverance  at  that  moment 
of  peril  had  effectually  rebuked  his  presumption.  We  should  not 
then  have  heard  from  the  same  lips  that  language  of  most  unwar- 
ranted self-confidence  : — "  Although  all  shall  be  offended,  yet  will 
not  I : — If  I  should  die  wiih  thee,  I  will  not  deny  thee  in  any  wise."' 
Poor  deluded  disciple !  thou  art  on  the  brink  of  a  grievous  fall !" 


iPs.lxxi.G.        2Ib.lxxiii.23,24.       3  ib.cxxxix.3.        <  Isa.xxvii.S.        sjohni.ia 
«  Gal.  h.  20.        7  Comp.  Psalm  xxx.  6,  7.     1  Kings  xi,  1—10.     Prov.  xxviii.  26. 
»  Matt  xiv.  2&— 30.  »  Mark  xiv.  29,  31.  w  Prov.  ivL  18. 


VERSE  118,  119.  189 

Yet  was  he  ^^held  up*^  from  utterly  sinking.  ^^  I  have  prayed  for 
theej^  said  the  gracious  Saviour,  '-'-that  thy  faith  fail  notP^  And 
thus  "  held  up"  by  the  same  faithful  intercession  of  my  powerful 
friend  (whose  prayers  are  not  weak  as  mine,  "  nor  will  he  fail  or  be 
discouraged  "2  by  my  continual  backsHdings,)  "/"  too — though  in 
the  atmosphere  of  danger,  in  the  sHppery  path  of  temptation,  "  shall 
he  safe^'' — safe  from  an  ensnaring  world — safe  from  a  treacherous 
heart — safe  in  Hfe — safe  in  death — safe  in  eternity.  Thus  does  an 
interest  in  the  covenant  encourage — not  presumption — but  faitli,  in 
all  its  exercises  of  humility,  watchfulness,  diligence,  and  prayer ; 
and  in  this  appointed  way  does  the  Lord  securely  "  keep  the  feet  of 
his  saints." 

Let  me  not,  then,  forget,  either  my  continual  hability  to  fall  if  left 
to  myself,  or  the  faithful  engagements  of  my  covenant  God,  to 
"  keep  me  from  faUing."  While  I  recollect  for  my  comfort,  that  I 
"  stand  by  faith,"  still  is  the  exhortation  most  needful,  "  Be  not 
high-minded,  but  fear."^  «  By  faith  I  stand,"  as  it  concerns  God ; 
by  fear,  as  regards  myself.  As  light  is  composed  of  neither  brill- 
iant nor  sombre  rays,  but  of  the  combination  of  both  in  simultane- 
ous action,  so  is  every  Christian  grace  combined  with  its  opposite, 
*'  that  it  may  be  perfect  and  entire,  lacking  nothing."  Hope,  there- 
fore, combined  with  fear,  issues  in  that  genuine,  evangelical  confi- 
dence, in  which  alone  I  can  walk  safely  and  closely  with  God. 
Let,  then,  the  self-confident  learn  to  distrust  themselves,  and  the 
fearful  be  encouraged  to  trust  their  Saviour ;  and  in  each  let  the 
recollection  of  grace  and  help  vouchsafed  "  in  time  of  need,"  lead  to 
the  steadfast  resolution,  "  I  will  have  respect  unto  thy  statutes  con- 
tinually P  However  self  denying  they  may  be  in  their  require- 
ments :  however  opposed  in  their  tendency  to  "  the  desires  of  the 
flesh  and  of  the  mind,"  I  take  my  God  as  the  surety  of  my  perform- 
ance of  them ;  and  I  desire  to  love  them  as  the  rule  of  my  daily 
conduct,  and  as  the  very  element  of  heavenly  happiness  to  my  soul. 

118.  Thou  hast  trodden  doiim  all  them  that  err  from  thy  statutes :  for  their  deceit 
is  falsehood.  119.  Thou  puttest  away  all  the  wicked  of  the  earth  like  dross: 
therefore  I  love  thy  testimonies. 

The  Psalmist's  determination  to  keep  the  statutes  of  God  was 
strengthened  by  marking  his  judgment  on  those  that  erred  from 
them.  And  thus  the  Lord  expects  us  to  learn  at  their  cost.-*  The 
cheerful,  grateful  respect  to  his  statutes  marks  also  a  difference  of 
character  indicative  of  a  difference  of  state.  •'  His  saints  are  in  his 
hand,  or  sitting  down  at  his  feet  ;5  his  enemies  are  trodden  down 
under  his  feet"  in  full  conquest,*'  and  disgraceful  punishment.'' 
His  own  people  he  has  exalted  to  be  "  heirs  of  God,  and  joint  heirs 
with  Christ."^  Even  now  "  he  hath  made  them  to  sit  together  in 
heavenly  places  in  Christ  Jesus ;"  and  shortly  will  they  "  be  a  crown 

'  Lukexxii.  31,  32.                          2  isaiah  xlii.  4.  3  Rom.  xi.  20. 

<  Ps.  Iviii.  10.     Isa.  xxvi.  9.     Zeph.  iii.  6,  7.  5  Deut.  xxxiii.  3. 

sps.  ex.  1.     Comp.  Josh.  X.  24.             '  2  Kings  ix.  33.  Mic.  vii.  10.    Mai.  iv.  3. 
8  Rom.  viii.  17. 


190  EXPOSITION    OF    PSALM    CXIX. 

of  glory  in  the  hand  of  the  Lord,  and  a  royal  diadem  in  the  hand 
of  their  God  ;*  while  the  ungodly  "  are  put  away  like  dross^^  frorr 
the  precious  gold.  "  Reprobate  silver  shall  men  call  them,  because 
the  Lord  hath  rejected  them."'^  The  same  difference  he  makes 
even  in  chastening — upholding  his  own  children  under  the  scourg- 
ing rod,  lest  they  faint ;  but  "  breaking  the  wicked  with  a  rod  of 
iron,  and  dashing  them  in  pieces."^ 

This  separation  has  been  from  the  beginning ;  in  his  conduct  to 
the  two  first  children  of  men  ;*  and  in  his  selection  of  Enoch,^ 
Noah,^  and  Abraham^  from  the  world  of  the  ungodly,  "  as  vessels 
of  honor  meet  for  the  Master's  use."^  In  after  ages,  he  made 
Egypt  "  know,  that  he  put  a  difference  between  the  Egyptians  and 
Israel."^  They  were  his  own  people,  that  should  dwell  alone,  and 
not  "  be  reckoned  among  the  nations  "^° — a  people,  whom  he  had 
'•  formed  for  himself,  that  they  should  show  forth  his  praise."^^  And 
the  same  difference  he  has  made  ever  since,  between  his  people  and 
thew^orld — in  their  character^^ — their  way  ^^ — their  exercises  of  mind^"* 
— their  services'^ — their  privileges '^ — and  their  prospects. ^^  At  the 
day  of  judgment  the  separation  will  be  complete — final — everlasting. 
"  When  the  Son  of  man  shall  come  in  his  glory,  and  all  his  holy 
angels,  then  shall  he  sit  upon  the  throne  of  his  glory  ;  and  before  j 
him  shall  be  gathered  all  nations  ;  and  he  shall  separate  them  one  m 
from  another,  as  a  shepherd  divideth  his  sheep  from  the  goats.  » 
And  he  shall  set  the  sheep  on  his  right  hand,  but  the  goats  on  the 
left;  and  these  shall  go  away  into  everlasting  punishment;  but  the 
righteous  into  life  eternal."'^ 

But  mark  the  character — They  ^^  err  from  God^s  statutes-'' — not 
in  their  minds,  through  ignorance;  but  "in  their  hearts'"^  through 
obstinacy.  They  do  not  say,  '  Lord,  we  know  7iot,^  but  "  we  desire 
not  the  knowledge  of  thy  ways.^^^"  It  is  not  frailty,  but  unbelief; 
not  want  of  knowledge,  but  love  of  sin — wilful,  damnable.  Justly, 
therefore,  are  they  stamped  as  the  '^wicked  of  the  earth,^^  and 
marked  out  as  objects  of  the  Lord's  eternal  frown — expectants  of 
"the  vengeance  of  eternal  fire." 

And  is  not  this  a  solemn  warning  to  those  "  that  forget  God" — 
that  "  they  shall  be  turned  into  heU"^'— to  "  the  proud"— that  in 
"^the  day  that  shall  burn  as  an  oven,  they  shall  be  as  stubble"^^ — 
to  the  worldly — that  in  some  "  night"  of  forgetful ness,  their  "  souls 
will  be  required  of  them"23 — to  the  "  hypocrites  in  heart" — that  they 
"are  heaping  up  wrath ?"2*  Thus  does  the  eye  of  faith  discern 
through  the  apparent  disorder  of  a  world  in  ruins,  the  just,  holy, 
and  wise,  government  of  God.     "  Clouds  and  darkness  are  round 

»  Eph.  ii.  6.     Isa.  Ixii.  3.    Comp.  Matt.  xiii.  43.                           «  Jer,  vi  30. 

8  lea.  Ivii.  16—18,  with  Psalm  ii.  9.  <  Gen.  iv.  4,  5.     Heb.  xi.  4. 

6  Gen.  V.  S'i— 24.     Heb.  xi.  5.  «  lb.  vii.  1.                        t  ib.  xii.  1—3. 

8  2  Tim.  ii.  21.            "  Exod.  xi.  7.  *°  Numb,  xxiii.  9.             "  Isa.  xUii.  21. 

*3  1  John  V.  19.           »3Prov.  XV.  9.  »<  Rom.  vii.  5.                   «  Prov.  xv.  8. 
16  lb.  iii.  32,  33.           "  Dan.  xii.  2. 

18  Matt.  XXV.  31—33,  46.    Comp.  iii.  12;  xiii.  30.     Mai.  iii.  16—18. 

i»  Ps.  xcv.  10.    Com.  verse  21.  20  job  xxi.  14.                  21  Ps.  ix.  17. 

M  Mai.  iv.  1.                9»  Luke  xu.  19.  20.    Dan.  v.  30.        '  ^  Job  xixvi.  13. 


VERSE    120.  101 

about  him;  righteousness  and  judgment  are  the  habitation  of  his 
throne."'  If  the  wicked  seem  to  triumph,  and  the  righteous  to  be 
trodden  down  under  their  feet,  it  shall  not  be  always  so.  "  The 
end"*  and  "  wages  of  sin  is  death."^  "  The  ungodly  shall  not  stand 
in  the  judgment,  nor  sinners  in  the  congregation  of  the  righteous."* 

How  awful,  then,  and  almost  desperate  their  condition  !  "  Tlieir 
deceit  is  falsehood ;"  "deceiving  and  being  deceived"^ — perhaps 
giving  up  to  believe  their  own  lie — perhaps  one  or  another  "  bless- 
ing themselves  in  their  own  heart,"  saying  " '  I  shall  have  peace, 
though  I  walk  in  the  imagination  of  my  own  heart,  to  add  drunk- 
enness to  thirst.'  "<*  What  then  is  our  duty  ?  Carnal  selfishness 
says,  '  Be  quiet — ^let  them  alone' — that  is,  "  Destroy  them  by  our" 
indolence  and  unfaithfulness,  "  for  whom  Christ  died."^  But  what 
does  Scripture,  conscience,  nay  more — what  does  common  human- 
ity say?  "Cry  aloud,  spare  not."^  Awake  the  sleepers — sound 
the  alarm,  "  Now  is  the  accepted  time — the  day  of  salvation,"^  tlie 
moment  to  lift  up  the  prayer  and  stretch  forth  the  hand  for  pluck- 
ing the  brands  out  of  the  fire."'°  "  To-morrow  the  door  may  be 
shut,  never  to  be  opened  more."'' 

How  awful  the  judgment  of  being  ^^put  away  like  dross  .'"  Look 
at  Saul,'*  when  ^^put  awaif — going  out,  to  harden  himself  in  the 
sullen  pride  of  despondency.  Hear  the  fearful  doom  of  Israel,  "  Son 
of  man,  the  house  of  Irael  is  to  me  become  dross;  all  they  are  brass, 
and  tin,  and  iron,  and  lead,  in^/Ae  midst  of  the  furnace ;  they  are 
even  the  dross  of  silver.  Therefore  saith  the  Lord  God — Because 
ye  are  all  become  dross^  behold,  therefore  I  will  gather  you  into  the 
midst  of  Jerusalem,  as  they  gather  silver,  and  brass,  and  iron,  and 
lead,  and  tin  into  the  midst  of  the  furnaces  to  blow  the  fire  upon  it, 
to  melt  it ;  so  will  I  gather  you  in  mine  anger  and  in  my  fury ; 
and  I  will  leave  you  there,  and  melt  you."'^  But  how  should  this 
justice  of  the  Lord's  proceedings  endear  his  statutes  to  us  !  It  is 
such  a  sensible  demonstration  of  their  truth,  bringing  with  it  such 
a  close  conviction  of  sovereign  mercy  to  ourselves — not  less  guilty 
than  they  !  Add  to  this — If  he  were  less  observant  of  sin — less 
strict  in  its  punishment  as  a  transgression  of  his  word — we  should 
lose  that  awful  display  of  the  holiness  of  the  word,  which  commends 
it  supremely  to  our  love,  "Thy  word  is  very  pure ;  therefore  thy 
servant  loveth  t^."'* 

120.  Myfiesh  tremUeth  for  fear  of  thee ;  and  I  am  afraid  of  thy  judgments. 

The  justice  of  God  is  a  tremendously  awful  subject  of  contem- 
plation, even  to  those  who  are  safely  shielded  from  its  terrors.  The 
believer,  in  the  act  of  witnessing  its  righteous  stroke  upon  "  the 
wicked  of  the  earth^"*  cannot  forbear  to  cry  out,  "  My  flesh  trem- 

1  Psalm  xcvil  2.  2  Rom.  vi.  21.  3  lb,  23. 

4  Psalm  i.  5.  6  2  Tim.  iii.  13.  «  Deut.  xxii.  19. 

7  Corap.  Rom.  xiv.  15.  »  Isa.  Iviii.  1.  9  2  Cor.  vi.  2. 

w  Zech.  iii.  2.    Jude  23.  "  Matt.  xxv.  10.  12  1  Sam.  xxviii.  5—25. 

13  Ezek.  xiu.  18—20.  "  Verse  140. 


192  EXPOSITION    OF    PSALM    CXIX. 

hleth  for  fear  of  thee."^  Thus  did  the  holy  men  of  old  tremble 
even  with  a  frame  approaching  horror  in  the  presence  of  the  Divine 
judgments — David  trembled  at  the  stroke  of  Uzzah — a3  if  it  came 
very  near  to  himself,*  "  Destruction  frotn  God^'  saith  holy  Job, 
"  was  a  terror  to  me :  and  hy  reason  of  his  highness  I  could  not 
endure."^  Such  also  was  the  Prophet's  strong  sensation,  "  When 
I  heard,  my  helly  trembled;  my  lips  quivered  at  the  voice:  rot- 
tenness entered  into  my  bones  "^  And  thus,  when  God  comes  to 
"  tread  down  and  put  away^^  his  enemies  for  the  display  of  the  ho- 
liness of  his  character,  and  to  excite  the  "  love"  of  his  people — those 
that  stand  by,  secure  under  the  covert  of  their  hiding-place^ — can- 
not but  "take  up  their  parable  and  say — Alas  !  who  shall  live,  when 
God  doeth  this  !"^  The  children  of  God  reverence  their  Father's 
anger.  They  cannot  see  it  (such  is  his  "  terrible  Majesty  !"^)  with- 
out an  awful  fear ;  and  this  trembling  at  his  judgments  upon  the 
ungodly  covers  them  from  the  heavy  stroke.  Those  that  refuse  to 
tremble  shall  be  made  to  feel,  while  those  that  are  "  afraid  of  his 
judgments^^  shall  be  secure,  "  Only  with  thine  eyes  shalt  thou  be- 
hold, and  see  the  reward  of  the  wicked. "^  "  I  trembled  in  myself,'" 
said  the  Prophet,  ^^that  I  Tnight  rest  in  the  day  of  trouble.^'^  Even 
the  manifestations  of  his  coming  "  for  the  salvation  of  his  people" 
are  attended  with  all  the  marks  of  the  most  fearful  terror — as  if 
his  voice  would  shake  the  earth  to  its  very  foundation,  "  Thou  didst 
cause  judgment  to  be  heard  from  heaven — the  earth  feared,  and 
was  still ;  when  God  arose  to  judgment,  to  save  all  the  meek  of 
the  earth/'^° 

To  mark  this  trembling  as  the  character  of  the  child  of  God,  we 
need  only  contrast  it  with  the  ungodly  scoffing,  "  Where  is  the  God 
of  judgment?  Where  is  the  promise  of  his  coming  ?  The  Lord 
will  not  do  good,  neither  will  he  do  evil."'^  Thus  do  men  dare  to 
"  run  upon  the  thick  bosses  of  his  buckler,"^*  instead  of  "  trembling 
for  fear  of  him .'"  This  "  stoutness  against  (he  Lord,'"^  excites  the 
astonishment  of  the  hosts  of  heaven ;  so  discordant  is  it  to  their 
notes  of  humble  praise,  "  Who  shall  not  fear  thee,  O  Lord,  and  glo- 
rify thy  name  ;  for  thy  judgments  are  made  manifest  !"i<  Such  is 
the  special  acceptance  of  tliis  trembling  spirit,  that  some  shadow  of 
it  obtained  a  respite  even  for  wicked  Ahab,'^  and  a  pardon  for  the  pen- 
itent Niiievites  ;'«  while  its  genuine  "tenderness  of  heart"  screened 
Josiah  from  the  doom  of  his  people,''  and  will  ever  be  regarded  with 
the  tokens  of  the  favor  of  this  terrible  God.     "  To  this  man,"  saith 

I  '  A  thrilling  horror  curdles  my  skin.'  The  thing  cannot  be  poetically  expressed 
without  periphrasis. —  Bishop  HorsUy. 

a  2  Sam.  vi.  6—9.  ^  Job  xxxi.  23. 

<  Hab.  iii.  16.     Comp.  Jer.  iv.  19.     Dan.  iv.  19.  »  Verse  1 14. 

«  Numb,  xxiv,  23.  '  Job  xxxvii.  2>2.  8  pgalm  xci.  8.  »  Hab.  iii.  16, 

">  Psalm  Ixxvi.  7—9.  See  the  effect  of  a  manifestation  of  the  glory  of  the  Saviour  to 
the  Evangelist  for  the  purpose  of  special  consolation  and  support.  Rev.  i.  17,  18.  Com- 
t)are  also  Daniel  x  8—17. 

"Mai.  ii.  17.    2  Peter  iii.  4.    Zeph.  i.  12.  "  Job  xv.  26.        "  Mai.  iii.  13. 

u  Rev.  XV.  4.  w  1  Kings  xxi.  27—29.  "  Jonah  iii.  5—10, 

17  2  Chron.  xxxiv.  27. 


VERSE   120.  193 

he,  "  I  will  look,  even  to  him  that  is  poor,  and  of  a  contrite  spirit, 
and  that  tremhleth  at  my  wordP^ 

Believers  in  Christ !  Rejoice  in  your  deliverance  from  that  "  fear 
which  hath  torment."*  Yet  cherish  that  holy  reverential  fear  of 
the  character  and  judgments  of  God,  which  will  form  your  most 
effectual  safeguard  "  from  presumptuous  sins."^  The  very  suppo- 
sition, that,  if  God  had  not  engaged  himself  to  you  by  an  unchange- 
able covenant,  his  eternal  judgments  would  have  been  your  eter- 
nal portion,  is  of  itself  sufficient  to  mingle  the  wholesome  ingredient 
of  fear  into  the  most  established  assurance.  What !  Can  you  look 
down  into  the  burning  bottomless  gulf  beneath  your  feet,  without 
the  recollection — If  I  were  not  immovably  fastened  to  "  the  Rock 
of  Ages  "  by  the  strong  chain  of  everlasting  love,  there  must  have 
been  my  abode  through  the  countless  ages  of  eternity.  If  I  had 
not  been  thus  upheld  by  the  grace,  as  well  as  by  the  providence,  of 
God,  I  might  have  dropped  out  of  his  hand,  as  one  and  another  not 
more  rebellious  than  I  have  fallen,  into  this  intolerable  perdition  ? 
O  God  !  "  my  flesh  tremhleth  for  fear  of  thee^  and  I  am  afraid  of 
thy  judgmentsy^- 

Thus  the  dread  of  the  judgments  of  God  is  not  necessarily  of  a 
slavish  and  tormenting  character.  "  His  saints  are  called  to  fear 
him  ;"5  and  their  fear,  so  far  from  "  gendering  unto  bondage,"  is 
consistent  with  the  strongest  assurance  ;^  nay  even,  is  its  fruit  and 
effect.''  It  is  at  once  the  principle  of  present  obedience,^  and  of 
final  perseverance.^  It  is  the  confession  of  weakness,  unworthi- 
ness,  and  sinfulness,  laying  us  low  before  our  God.  It  is  our  most 
valuable  discipline.  It  is  the  "  bit  and  bridle  "  that  curbs  the  frow- 
ardness  of  the  flesh,  and  enables  us  to  "  serve  God  acceptably,"  in 
the  remembrance,  that,  though  in  love  he  is  a  reconciled  Father, 
yet  in  hofiness  he  is  "  a  consuming  fire.''^" 

Now,  if  we  are  under  the  influence  of  this  reverential  awe  and 
seriousness  of  spirit,  we  shall  learn  to  attach  a  supreme  authority 
and  consideration  to  the  least  of  his  commands.  We  shall  dread 
the  thought  of  wilfully  offending  him.  The  fear  of  grieving  him 
will  be  far  more  operative  now,  than  was  the  fear  of  hell  in  our 
unconverted  state.  Those  who  presume  upon  their  Gospel  liberty, 
will  not,  probably,  understand  this  language.  But  the  humble  be- 
liever well  knows  how  intimately  "  the  fear  of  the  Lord"  is  connect- 
ed with  "  the  comfort  of  the  Holy  Ghost,"^^  and  with  his  own  steady 
progress  in  hohness,  and  preparation  for  heaven. 

1  Isaiah  Ixvi.  2,  5.  2  i  John  iv.  18.  3  Psalm  xix.  13. 

<  How  striking  was  H.  Martin's  experimental  apprehensions  of  this  subject !  '  In 
prayer  in  the  evening  I  had  such  near  and  terrific  views  of  God^s  judgments  upon  sin- 
ners in  hell,  that  my  flesh  trembled  for  fear  of  them.  The  passages  of  God's  holy  word, 
that  proved  the  certainty  of  hell  torments,  were  brought  to  me  in  such  a  way  as  I  never 
before  felt.  I  flew  trembling  to  Jesus  Christ,  as  if  the  flame  were  taking  hold  of  me ! 
Oh!  Christ  will  indeed  save  me,  or  else  I  perish.'— Gemmate,  vol.  i.  382. 

5  Psalm  xxxiv.  9.  «  Comp.  Hab.  iiL  16,  with  17,  18.  7  Heb.  xii.  28. 

8  lb.  xi.  7.  9  lb.  iv.  1.  w  lb.  xu.  29,  with  28. 

"  Acts  ix.  31.    Compare  Matt,  xxviii.  8. 

13 


194  EXPOSITION    OP    PSALM    CXIX. 


PART    XVI. 

121.  Ihav^done  judgment  and  justice;  leave  me  not  to  mine  oppressors.     122.  Be 
surety  for  thy  servant  for  good:  let  not  the  proud  oppress  me. 

There  is  something  very  solemn  in  the  reflection,  that  God  has 
set  up  a  Vicegerent  in  the  heart — ^an  internal  Judge,  who  takes 
cognizance  of  every  thought,  every  emotion,  every  act — determining 
its  character,  and  pronouncing  its  sentence.  This  tribunal  tries 
every  cause  without  respect  to  persons,  time,  place,  or  any  circum- 
stances, that  might  seem  to  separate  it  from  other  cases  under  the 
same  jurisdiction.  No  criminal  can  escape  detection  from  defect 
of  evidence.  No  earthly  power  can  hinder  the  immediate  execution 
of  the  sentence.  The  sentence  then,  of  this  awful  Judge,  whether 
"  accusing  or  excusing,"'  is  of  infinite  moment.  The  ignorant  ex- 
pression, '  Thank  God,  I  have  a  clear  conscience  !'  is  used  alike  by 
the  self-righteous  and  the  careless.  The  awakened  sinner,  how- 
ever, pleads  guilty  to  its  accusations,  and  knows  not  how  to  answer 
them.  Blessed  be  God  for  the  revelation  of  his  Gospel,  which  pro- 
claims the  blood  of  Jesus — sprinkling  the  conscience — silencing  its 
charges — and  setting  before  the  sinner  the  way  of  peace  !  And 
now  through  Jesus,  "  the  new  and  living  way'^  of  access  to  God, 
conscience,  sitting  on  the  throne — speaks  peace  and  acceptance ; 
and  though  sins  of  infirmity  will  remain,  defihng  every  thought, 
desire  and  act,  yet,  hke  the  motes  on  the  face  of  the  sun  in  the 
clearest  day,  they  have  little  or  no  influence  to  obstruct  the  shining 
of  the  cheerful  hght  upon  the  heart.^ 

The  clearing  of  conscience  is  however  connected  with  Christian 
integrity.  "  If  our  heart  condemn  us  not,  then  have  we  confidence 
toward  God^^  This  "testimony  of  conscience"  has  often  been 
"  the  rejoicing"^  of  the  Lord's  people,  when  suffering  under  unmer- 
ited reproach  or  ''"proud  oppressionP  They  have  been  enabled 
to  plead  it  without  offence  in  the  presence  of  their  holy  heart- 
searching  God^ — nay,  even  when  in  the  near  prospect  of  the  great 
and  final  account,  they  might  have  been  supposed  to  shrink  from 
the  strict  and  unerring  scrutiny  of  their  Omniscient  Judge.' 

But  observe  the  influence  of  this  testimony  upon  our  spiritual 
comfort.  David  was  at  this  time  under  persecution — no  new  trial 
to  a  child  of  God,'  and  one  that  will  never  cease,  so  long  as  Satan 
has  instruments  at  his  command.  But  see  the  blessings  which 
conscious  uprightness  gave  to  his  prayers,  '■^  I  have  dorie  judgment 
and  justice  ;  leave  me  not  to  mine  oppressors.''^  Can  my  heart 
and  conscience  respond  to  this  appeal?     Then  may  I  plead  my 

»Rom.  ii.  15.  3  See  Heb.  x.  19— 22.  »lJohniii.  21.  <  2  Cor.  i.  12. 

•  Samuel— 1  Sam.  xii.  3—5,  Nehemiah— xiii.  14,  22.  Job— x.  7.  David— Psalm 
vu.  3—7;  xviii.  20— 24;  xxvi.  1—6.  Paul— Rom.  ix.  1;  and  the  Apostles— 1  Thesa- 
u.  10.  «  Isa.  xxxviii.  1—3.  "^  1  Peter  iv.  12.    2  Tim.  iii.  12. 


VERSES  121,  122.  195 

cause  before  God,  "  Leave  me  not  to  my  oppressors.  Let  not  the 
proud  oppress  me."  Plead  my  cause  with  them.  Let  my  right- 
eousness be  made  known.  Let  it  be  seen,  that  thou  "  wilt  not  leave 
me  in  their  hand,  nor  condemn  me  when  I  am  judged.  Let  integ- 
rity and  uprightness  preserve  me :  for  I  wait  on  thee."^  But  if 
any  deviation  from  the  exact  rule  of  righteousness  between  man 
and  man^  has  been  allowed — if  the  world  charge  me  as  ungodly, 
because  they  have  proved  me  unrighteous — then  let  me  not  wonder, 
that  "  the  consolations  of  God  shall  be  small  with  me  f^  nor  let  me 
expect  a  return  of  the  Lord's  cheering  manifestations,  until  the 
Achan  has  been  removed  from  the  camp,*  and  by  confession  to 
God,«  and  reparation  to  man,^  I  have  "  given  glory  to  the  Lord  God 
of  Israel.'* 

But  let  not  this  appeal  be  thought  to  savor  of  Pharisaical  pride. 
He  pleads  not  merit.  He  only  asserts  his  innocence — the  right- 
eousness of  his  cause — not  of  his  person.  Though  upright  before 
man,  he  ever  felt  himself  a  sinner  before  God.  The  highest  tone 
of  conscious  integrity  is  therefore  consistent  with  the  deepest  pros- 
tration of  evangelical  humility.  The  difference  is  infinite  between 
the  proud  Pharisee  and  the  upright  believer.  The  Pharisee  makes 
the  appeal  with  undisturbed  self-complacency  and  self-righteous 
pleading.  The  believer  would  ever  accompany  it  with  the  Publican's 
prayer  for  mercy.*^  Instantly — in  a  deep  conviction  of  need — he 
appends  the  supplication,  "  J5e  surety  for  thy  servant  for  good.^^^ 
The  keen  eye  of  the  world  may  possibly  not  be  able  to  affix  any 
blot  upon  my  outward  profession ;  but,  "  if  thou,  Lord,  shouldst 
mark  iniquities ;  O  Lord,  who  shall  stand  ?"3  The  debt  is  contin- 
ually accumulating,  and  the  prospect  of  payment  as  distant  as  ever. 
I  might  well  expect  to  be  "  left  to  m,y  oppressors,^^  until  I  should 
pay  all  that  was  due'°  unto  my  Lord.  But  behold  !  "  Where  is  the 
fury  of  the  oppressor?""  The  surety  is  found — the  debt  is  paid — 
the  ransom  is  accepted — the  sinner  is  free.  There  was  a  voice  heard 
in  heaven,  "  Deliver  him  from  going  down  to  the  pit :  I  have  found 
a  ransom."^'^  Yes,  the  Son  of  God  himself  became  "  surety  for  a 
stranger,"  and  "  smarted  for  it.*'^^  At  an  infinite  cost — the  cost  of 
his  own  precious  blood — he  dehvered  me  from  "  mine  oppressors'^ — 
sin — Satan — the  world — death — hell.  "It  was  exacted;  and  he 
answered."^*  As  Judah  in  the  place  of  Benjamin,  he  was  ready  to 
stand  in  my  stead  before  his  Father.  "  I  will  be  surety  for  him  : 
of  mine  hand  shalt  thou  require  him.'"*  As  Paul  in  the  stead  of 
Onesimus,  he  was  ready  to  plead,  before  the  same  tribunal,  "  If  he 
hath  wronged  thee,  or  oweth  thee  aught,  put  that  on  mine  account; 
I  will  repay  it."^" 

»  Ps.  xxxvii.  33;  xxv.  21.         2  Matt.  vii.  12.         3  Job  xv.  11.    Comp.  Ps.  Ixvi.  18. 
*  Josh.  vii.  10—15.  5  lb.  19.  6  Luke  xix.  8.  ^  lb.  xviii.  9—13. 

8  Corap.  Psalm  xxvi.  11.  Neh.  xiii.  22,  with  14 — a  bold  testimony  of  integrity  pre- 
sented in  the  character  of  a  sinner. 

9  Psalm  cxxx.  3.  i"  Matt,  xviii.  34.  "  Isaiah  li.  13. 

12  Job.  xxxiii.  24.  i3  Prov.  xi.  15.  W  Isa.  liii.  7.    Bishop  Lowth. 

w  Gen.  xliu.  9.  «  Philemon  18,  19. 


196  EXPOSITION    OF    PSALM    CXIX. 

Let  this  subject  be  ever  present  to  my  mind.  Well  indeed  was 
it  for  me,  that  Jesus  did  not  "  hate  suretyship."^  Had  he  refused 
the  vast  undertaking,  how  could  I  have  answered  before  the  bar  of 
God  ?  Or  had  he  undertaken  only  for  those  that  loved  him,  again 
should  I  have  been  left  without  a  plea.  But  when  as  my  surety 
he  has  brought  me  under  his  yoke,  and  made  me  his  "  servant^'^  I 
can  plead  with  acceptance  before  his  throne,  "  Be  surety  for  thy 
servant  for  good^'^ — for  the  good  which  thou  knowest  me  to  need — 
my  present  and  eternal  deliverance  from  my  proud  oppressors.  And 
do  not  I  need  such  a  surety  every  moment?  And  need  I  be  told 
how  fully  he  has  performed  the  Surety's  part  ?  "  So  that  I  may 
boldly  say,"  "  Who  is  he  that  condemneth  ?  It  is  Christ  that  died. 
It  is  Christ  that  lives.  There  is  therefore  now  no  condemnation  to 
them  that  are  in  Christ  Jesus."^ 

123.  Mine  eyes  fail  for  thy  salvation,  and  for  the  word  of  iTiy  righteousness. 

And  do  thine  "  eyesj'^  tried  believer,  begin  to  '^fail .?"  So  did  thy 
Redeemer's  before  Thee.  He,  whom  thou  hast  been  recollecting  as 
thy  tSurety,  when  he  stood  in  thy  place  burdened  with  the  intoler- 
able load  of  thy  sin — bearing  the  weighty  strokes  of  Infinite  justice 
upon  his  soul — he  too  was  constrained  to  cry  out,  "  Mine  eyes  fail, 
while  I  wait  for  my  God."^  Listen,  then,  to  thy  deserted  Saviour 
counseUing  his  deserted  people;  "gifted  with  the  tongue  of  the 
learned,  that  he  should  know  how  to  speak  a  word  in  season  to 
you  that  are  weary" — Who  is  among  you  that  feareth  the  Lord, 
that  obeyeth  the  voice  of  his  servant,  that  walketh  in  darkness,  and 
hath  no  light?  Let  him  trust  in  the  name  of  the  Lord,  and  stay 
upon  his  God."'' 

That  our  Surety  will  plead  for  our  good,  doubt  not.  Yet  "the 
vision  is  for  an  appointed  time."^  But  shall  not  God  avenge  his 
own  elect,  which  cry  day  and  night  unto  him,  though  he  bear  long 
with  them  ?"'  Salvation — a  gift  of  such  comprehensive  and  en 
during  blessing — is  it  not  worth  the  waiting  trial?  Wonderful  is 
that  arrangement  by  which  the  word  of  grace  is  made  the  word 
of  righteousness  !  God  hatli  bound  himself  to  us  by  his  promises 
of  grace  which  are  not — yea  and  nay,  but  "yea  and  amen''^ — under 
his  own  hand  and  seal.  Who  that  has  tried  them,  but  will  "set  to 
his  seal  that  God  is  true  ?"3  Cheering  indeed  is  the  thought,  that, 
amidst  the  incessant  changes  in  Christian  experience,  our  hope  is 
unchangeably  fixed.  We  may  not  indeed  always  enjoy  it ;  but  our 
salvation  does  not  depend  upon  our  present  enjoyment  of  its  conso- 
lation.    Is  not  the  blessing  as  certain — yea — is  not  our  assurance 

1  See  Prov.  xi.  15,  last  clause. 

2  Compare  Isaiah  xxxviii.  14,  where  the  same  word  is  used  in  the  original.  "  Be 
surety."  "  Undertake  for  me."  The  same  plea  is  urged.  "  Let  riot  the  proud  oppress 
me"  "  O  Lord,  I  am  oppressed ;  undertake.  The  same  frame  of  conflict  is  marked, 
**  Mine  eyes  fail  for  thy  salvation,"  verse  123.     "  Mine  eyes  fail  with  looking  upward." 

3  Rom.  viii.  33,  34,  1.  *  Psalm  Ixix.  3.     Comp.  xxii.  1—3. 

»  Isaiah  1.  4,  10.  «  Hab.  ii.  3.  ^  Luke  xviii.  7,  8. 

»  2  Cor.  i.  20.  »  Josh,  xxiii.  12.    Psalm  cxi.  12,  with  John  iii.  33. 


fl 


VERSE  123.  197 

of  mi  interest  in  it  as  clear ^  when  we  are  brought  to  the  dust  under 
a  sense  of  sin,  as  if  we  were  "caught  up  into  the  third  heaven"  in 
a  vision  of  glory? 

In  a  season  of  desertion,  therefore,  while  we  maintain  a  godly 
jealousy  over  our  own  hearts,  let  us  beware  of  a  mistrustful  jealousy 
of  God.  Distrust  will  not  cure  our  wound,  or  quicken  us  to  prayer, 
or  recommend  us  to  the  favor  of  God,  or  prepare  us  for  the  mercy 
of  the  Gospel.  Complaining  is  not  humility.  Prayer  without  wait- 
ing is  not  faith.  The  path  is  plain  as  noonday.  Continue  to 
believe  as  you  can.  Wait  on  the  Lord.  This  is  the  act  of  faith, 
depending  on  him — the  act  of  hope,  looking  for  him — the  act  of 
patience,  waiting  his  time — the  act  of  submission,  resigned,  even 
if  he  should  not  come.  Like  thy  Saviour,  in  his  ''agony"  of  deser- 
tion, '-pray  more  earnestly."^  Condemn  thyself  for  the  sins  of 
which  thou  art  asking  forgiveness.  Bless  him  for  his  past  mercy, 
even  if  thou  shouldest  never  taste  it  again.  Can  he  frown  thee 
from  his  presence  ?  Can  he  belie  his  promise  to  his  waiting  people  V 
Impossible  !  Nay !  while  he  has  taken  away  the  sensible  appre- 
hensions of  his  love,  and  in  its  room  kindled  longing  desires  for  the 
lost  blessing ;  is  not  this  to  show  himself— if  he  be  " verily  a  God 
that  hideth  himself'^ — yet  still  ^Uhe  God  of  Israel^  the  Saviour  7''''^ 
Though  he  delays  his  promise,  and  holds  us  as  it  were  in  suspense; 
yet  he  would  have  us  know,  that  he  has  not  forgotten  "  the  word 
of  his  righteousness^  But  this  is  his  wise  and  effectual  mode  of 
trying  his  own  gift  of  faith.  And  it  is  this  "  trial  of  faitK"* — and 
not  faith  untried — that  will  be  "found  to  praise,  and  honor,  and 
glory  at  the  appearing  of  Jesus  Christ."* 

The  full  consolation  of  the  Gospel  is  therefore  the  fruit  of  patient, 
bumble  waiting  for  the  Lord,  and  of  earnest  desire,  conflicting  with 
impatience  and  unbelief,  and  at  length  issuing  in  a  state  of  child- 
like submission  and  dependence.  The  man  who  was  here  express- 
ing his  longing  expectation  for  God's  salvation,  was  evidently, 
though  unconsciously,  in  possession  of  the  promise.  Nor  would  he 
at  this  moment  have  exchanged  his  hope,  clouded  as  it  was  to  his 
own  view,  for  all  "the  pleasures  of  sin,"  or  the  riches  of  the  world. 
Although  at  this  moment  he  appeared  to  be  under  the  partial 
hidings  of  his  Father's  countenance,  yet  it  is  important  to  observe,^ 
that  he  was  not  satisfied,  as  an  indolent  professor,  to  "lie  upon  his 
face"5  in  this  sad  condition.  His  "  eyes  failed  with  looking  uj)- 
ward!^ — stretched  up  with  earnest  expectation  to  catch  the  first 
rising  rays  of  the  beaming  Sun  of  Righteousness.  He  knew,  what 
all  Christians  know,  who  walk  closely  with  God,  that  his  persever- 
ance in  waiting  upon  God  would  issue  in  the  eventual  fulfilment 
of  every  desire  of  his  heart. ' 

1  Luke  xxii.  44.  2  Isaiah  xxx.  18;  xlix.  33.  3  Isaiah  xlv.  15, 

4  1  Peter  i.  7.  5  Joshua  vii.  10. 

6  Fox  tells  us  of  Mr.  Robert  Glover,  martyr  at  Coventry,  two  or  three  days  before  his 
death,  overwhelmed  with  the  prospect  of  martyrdom,  and  mentioning  to  a  friend  his 
earnest  supplication  for  the  light  of  God's  countenance,  yet  without  any  sense  of  comfort. 
His  darkness  continued  up  to  the  period  of  his  arriving  within  sight  of  the  stake,  when 


198  EXPOSITION    OF    PSALM    CXIX. 

But  can  we  assuredly  plead  "  the  word  of  his  righteousness'^  for 
the  anticipation  of  the  object  of  our  desire  ?  Have  we  always  an 
express  promise  answering  to  our  expectations,  "  putting  God  in 
remembrance"^  of  his  word?  Possibly  we  may  have  been  asking 
not  "  according  to  his  will,"^  and  therefore  may  have  "  charged  God 
foolishly,"^  as  if  he  had  been  unfaithful  to  his  word,  when  no  en- 
gagement had  been  pledged :  when  we  had  no  warrant  to  build 
upon  from  "^Ae  word  of  his  righteousness.^^  If,  however,  our  pe- 
tition should  be  found  to  be  agreeable  to  his  word  of  promise,  and 
faith  and  patience  hold  on  in  submission  to  his  will,  we  must  not, 
we  cannot,  suppose,  that  one  tittle  that  we  have  asked  will  fail. 
Whether  the  Lord  dehver  us  or  not,  prayer  and  waiting  will  not 
be  lost.  It  is  a  blessed  posture  for  him  to  find  us  in,  such  as  will 
not  fail  to  insure  his  acceptance,  even  though  our  request  should 
be  denied.  An  enlivening  view  of  the  Saviour  is  in  reserve  for  us ; 
and  "  the  word  of  righteousness'''  will  yet  speak,  "  This  is  the  rest, 
wherewith  ye  may  cause  the  weary  to  rest ;  and  this  is  the  refresh- 
ing."*  To  every  passing  doubt  and  rising  fear,  oppose  ihi^  word 
of  his  righteousness. 

But  let  me  bring  my  own  heart  to  the  test.  Am  I  longing  for 
the  manifestation  of  God  ?  Surely  if  I  am  content  with  what  I 
already  know,  I  know  very  little  of  the  unsearchable  depths  of  the 
love  of  Christ ;  and  I  have  abundant  need  to  pray  for  more  en- 
larged desires,  and  a  more  tender  enjoyment  of  his  Divine  presence. 
If  faith  is  not  dead,  yet  it  may  have  lost  its  conquering  and  quick- 
ening vigor.  Let  me  then  exercise  my  soul  in  diligent,  careful, 
patient  waiting  upon  God,  equally  removed  from  sloth  and  froward- 
ness — and  I  shall  yet  find  the  truth  of  that  consoling  "  word  of  his 
righteousness"  " Light  is  sown  for  the  righteous,  and  gladness  for 
the  upright  in  heart."'' 

124.  Deal  with  thy  servant  according  unto  thy  mercy ^  and  teach  me  thy  statutes. 
125.  lam  thy  servant;  give  me  understanding,  that  I  may  know  thy  testimonies. 

A  SENSE  of  mercy^  and  the  privilege  of  divine  teachings  were 
the  earnest  of  the  Lord's  "  salvation^'  for  which  "  the  eyes  of  his 
servant  were  failitig,''^  and  for  which  he  was  waiting  in  dependence 
upon  the  sure  "  word  of  his  rigJiteousness.^^  And  indeed  these 
two  wants  daily  press  upon  every  "  servanf  of  God  as  matter  for 
earnest  supplication.  Both  are  intimately  connected.  A  deeper 
sense  oi  mercy  will  bind  us  more  strongly  to  his  statutes  ;^  while  a 
more  spiritual  teaching  in  the  statutes  will  humble  us  in  a  sense 
of  sin,  and  consequent  need  of  mercy.''    As  it  respects  the  first — if 

suddenly  his  whole  soul  was  so  filled  with  consolation  that  he  could  not  forbear  clapping 
his  hands  and  crying  out,  '  He  is  come — he  is  come.'  He  appeared  to  go  up  to  heaven 
in  a  chariot  of  fire,  exhibiting  little  or  no  sensibility  of  his  cruel  death.  Was  not  this 
the  ''word  of  his  right  eousntss  "  io  one  whose '' eyes  failed  m  looking  for  it?" — rox*$ 
Acts  and  Monuments,  1555. 

1  Isaiah  xliii.  26.  2  i  John  v.  14.    James  iv.  3.  3  Job  i.  22. 

*  Isaiah  xxviii.  12;  also  xxx.  15. 

*  Psalm  xcvii.  11,  The  same  plea  under  similar  circumstances  of  conflict  is  urged, 
Psalm  cxliii.  1.  «  lb.  cxvi.  12—14.  7  jer.  xxxi.  19. 


VERSBS  124,  125.  199 

ther6  is  a  sinner  upon  the  earth,  who  needs  the  special  mercy  of 
God,  it  is  his  own  " servant"  For  as  the  Lord  sees  abundantly 
more  excellence  in  his  feeblest  desire,  than  in  the  professor's  most 
splendid  external  duties ;  so  he  sees  far  more  sinfulness  and  prov- 
ocation in  the  workings  of  his  sin,  than  in  the  palpably  defective 
services  of  professors,  or  in  the  open  transgression  of  "  the  wicked 
of  the  earth."  Let  him  scrutinize  his  motives,  thoughts,  and  affec- 
tions, even  in  his  moments  of  nearest  and  happiest  approach  unto 
his  God  ;  and  he  will  find  such  defilement  cleaving  to  every  offer- 
ing, with  all  the  aggravations  of  mercy,  light  and  knowledge, 
vouchsafed,  that  the  confession  of  his  soul,  when  comparing  him- 
self with  his  fellow-sinners,  will  be  "Of  whom  I  am  chief."^  And 
therefore,  as  a  "  servant  of  God,"  I  can  only  come  before  him  upon 
the  ground  of  ^^  mercy."  For  my  best  performances  I  need  an 
immeasurable  world  of  mercy — pardoning — saving — everlasting 
mercy  ;  and  yet  by  the  blood  of  Jesus  I  dare  to  plead,  ^^  Deal  with 
thy  servant  according  unto  thy  mercy." 

But  then  I  am  ignorant  as  well  as  guilty ;  and  yet  I  dare  not 
pray  for  teaching — much  and  hourly  as  I  need  it — until  I  have 
afresh  obtained  mercy.  These  two  blessings  lead  me  at  once  to 
the  foundations  of  the  Gospel — in  the  work  of  Christ,  and  the  work 
of  the  Spirit — mercy  flowing  from  the  blood  of  the  Son'^ — teaching 
from  the  office  of  the  Spirit.^  "  Mercy"  is  the  first  blessing,  not 
only  in  point  of  importance,  but  in  point  of  order.  I  must  know  the 
Lord  as  a  Saviour,  before  I  can  go  to  him  with  any  confidence  to 
be  my  teacher.  But  when  once  I  have  found  acceptance  for  my 
petition,  "  Deal  with  thy  servant  according  unto  thy  mercy" — my 
way  will  be  opened  to  enlarge  my  petition — yea,  once  and  again 
to  repeat  it,  "  Teach  me  thy  statutes.  Give  me  understanding, 
that  I  m,ay  know  thy  testimonies" — that  I  may  know  with  intel- 
ligent conviction,  walk,  yea,  "  run  in  the  way  of  thy  command- 
ments"* with  an  enlarged  heart.  For  let  me  never  forget,  that  I 
am  "  redeemed  from  the  curse"  only — not  from  the  "  service  of  the 
law" — yea,  redeemed  from  its  curse,  that  I  may  be  bound  to  its  ser- 
vice.5  And  does  not  iny  especial  relation  to  my  God  as  his  servant, 
furnish  me  with  a  plea  for  his  acceptance?*  For  when  this  "  earth 
is  full  of  his  mercy" — much  more  may  I,  as  belonging  to  his  house, 
plead  for  the  special  mercy  of  his  teaching'' — his  own  covenant 
promise^ — so  needful  for  his  servant,  who  desires  to  know,  that  he 
may  do,  his  will."' 

But  if  I  am  the  Lord^s  servant,  how  did  I  become  so  ?  Time 
was  (let  me  be  ashamed  and  confounded  at  the  remembrance  of 
it)  when  I  was  engaged  for  another  master,  and  another  service.'" 
But  his  sovereign  grace  called  me  from  the  dominion  of  sin — from 
the  chains  of  Satan — from  the  bondage  of  the  world,  and  drew  me 

»  1  Tim.  i.  15.  2  Eph.  i.  7.  »  John  xiv.  26;  xvi.  13. 

4  Verse  32.  6  Gal.  ii.  19.     Luke  i.  74,  75.  «  Verse  94.    Ps.  clxiii.  12. 

7  Verse  64.  »  Heb.  vui.  10.  »  Verses  33,  34 ;  IxxxvL  11 ;  cxliu.  8,  10, 

»  Rom.  vi.  16,  20.  Titus  iii  3. 


206  EXPOSITION    OF   PSALM    CXIX. 

to  himself.  "His  I  am — and  him  I  serve."^  His  service  is  my 
highest  privilege :  his  reward  of  grace  is  my  glorious  hope.  "  If 
any  man  serve  we,"  saith  my  Master,  "/e^  him  follow  me:  and 
where  I  am.^  there  shall  also  my  servant  be.  If  any  man  serve 
me^  him  will  my  Father  honor. ^^^  As  his  servant^  therefore,  I  cast 
myself  with  confidence  upon  his  mercy ^  and  expect  to  be  '^  dealt 
with  according  to  that  mercy P  Nay — I  shall  be  denied  nothing 
that  I  "  ask  according  to  his  will."  For  he  has  condescended  to 
call  me — not  "  his  servant^^  but  "  his  friend"^ — yea  more,  to  call 
himself  "  my  brother."* 

Lord  !  thou  hast  shown  me  this  great  favor  and  grace  to  make 
me  "  thy  servant P  I  would  be  thine  forever.  I  love  thy  service 
too  well  to  wish  to  change  it ;  yet  must  I  mourn  over  my  dulness, 
my  backwardness  in  doing  thy  will,  and  walking  in  thy  way.  Oh  ! 
"  teach  m.e  thy  statutes'''  more  clearly,  more  experimentally !  ^^Give 
me  U7idersta7iding'"  to  discern  their  heavenly  sweetness  and  their 
holy  liberty,  that  I  may  live  in  a  more  simple  and  devoted  obe- 
dience to  them,  until  I  come  to  see  thy  face,  and  to  be  "  thy  servanf^ 
in  thy  heavenly  temple,  "  no  more  to  go  out.''^ 

126.  It  is  time  for  thee^  Lord,  to  work ;  for  they  Jiave  made  void  thy  law. 
If  I  desire  a  more  spiritual  understanding  of  the  revelation  of 
God,  how  can  I  but  mourn  to  witness  its  awful  neglect  and  con- 
tempt? It  seems  as  if  the  ungodly  not  only  sin  against  it,  but 
would  drive  it  out  of  the  world. ^  They  make  it  void — denying  its 
power  to  rule,  to  annul  its  power  to  punish.  Oh  !  let  us  cherish 
that  distinguishing  feature  of  the  Lord's  people,  "  sighing  and  cry- 
ing for  all  the  abominations  of  the  land,"^ — that  we  cannot  hear  or 
see  the  name  of  God  dishonored,  without  feeling  as  for  our  Father's 
wounded  reputation.^     Can  we  suffer  the  world  quietly  to  go  on 

»  Acts  xxvii.  23.         2  John  xii.  26.         3  lb.  xv.  15.         4  ib.  xx.  17.  Heb.  ii.  11, 12. 

6  Rev.  vii.  15;  iii.  12.  The  Annals  of  the  Reformation  furnish  a  beautiful  record  of 
George  of  Anhalt — a  godly  young  prince,  of  twelve  years  old.  '  He  put  up  constant 
and  fervent  prayer  to  God,  beseeching  him  to  bring  his  heart  under  the  power  of  the 
truth;  and  often,  in  the  privacy  of  his  cabinet,  he  exclaimed,  with  tears — Deal  with  thy 
servant  according  to  thy  mercy^  and  teach  me  thy  statutes.  His  prayers  were  answered. 
Under  strong  conviction,  and  constrained  to  action  upon  it,  he  fearlessly  ranged  himself 
on  the  side  of  the  Gospel.' — D'Aiibigne's  History  of  the  Reformation,  Book  v.  ch.  vi, 

6  Exodus  V.  2.     Psalm  xii.  4.  7  Ezekiel  ix.  4. 

8  What  a  Christian  ought  to  feel  under  these  circumstances,  let  us  learn  from  the  fol- 
lowing extract  of  the  diary  of  the  saintly  Martyn.  Upon  hearing  at  Shiraz,  in  the  course 
of  his  disputations,  some  reproach  of  his  Saviour's  name,  he  writes  thus : — '  I  was  cut 
to  the  soul  by  this  blasphemy.  In  prayer  I  could  think  of  nothing  else  but  that  great 
day,  when  the  Son  of  God  should  come  in  the  clouds  of  heaven,  "taking  vengeance  on 
them  that  know  not  God,"  and  convince  men  of  all  their  hard  speeches  which  they  have 
spoken  against  him.'  ("We  might  almost  think  that  this  verse  was  upon  his  mind  at  this 
moment.)  '  Mirza  Seiu  Ali  perceived  that  I  was  considerably  disordered,  and  was  sorry 
for  having  repeated  the  verse,  but  asked  what  it  was  that  was  so  otfensive.  I  told  him, 
that  I  could  not  endure  existence  if  Jesus  were  not  glorified ;  that  it  would  be  hell  to  me 
if  he  were  to  be  always  thus  dishonored.  He  was  astonished,  and  again  asked  the  rea- 
son why.  '  If  any  one  pluck  out  your  eyes,'  I  replied,  '  there  is  no  sayina  why  you  feel 
pain.  It  is  feeling.  It  is  because  I  am  one  with  Christ,  that  I  am  thus  dreadfully 
wounded.'  On  his  again  apologizing,  I  told  him,  'that  I  rejoiced  at  what  had  happened, 
inasmuch  as  it  made  me  feel  nearer  the  Lord  than  ever.'  It  is  when  the  head  or  heart  ia 
struck,  that  every  member  feeU  its  m^mbership.^ — Martyn^a  lAfe,  p.  420,  8vo  edition. 


VERSE   126.  201 

their  course  ?  Must  we  not  throw  in  our  weight  of  influence,  what- 
ever it  may  be,  to  stem  the  flowing  torrent :  and  when  (as,  alas !  is 
too  often  the  case)  all  eflforts  are  unavailing,  carry  the  cause  to  the 
Lord,  "It  is  time/or  thee^  Lord,  to  work?"  This  deprecation  does 
not  contradict  the  law  of  love  which  requires  us  to  love,  pray  for, 
and  to  bless  our  enemies;'  for  the  Lord's  people  are  not  angry  for 
their  own  cause,  but  for  His.  David  had  no  regard  to  his  own 
honor,  but  to  God's  law.  He  had  not  injured  his  enemies.  He  had 
labored  to  "overcome  their  evil  with  good."'^  He  had  often  wept 
for  their  sins,'  and  prayed  for  their  conversion.*  But  all  was  in 
vain.  'Now,  Lord,  take  the  rod  into  thine  own  hand,  "It  is  time 
for  thee^  Lord,  to  work." '  This  was  true  zeal — zeal  of  the  Spirit, 
not  of  the  flesh.  How  gracious  is  our  God  in  permitting  his  ser- 
vants thus  to  plead  with  him,  and,  as  it  were,  to  give  him  no  rest, 
until*  "  he  shall  arise,"  and  work^  and  sit  upon  the  throne  of  the 
kingdoms  of  the  earth ! 

But  why  does  he  not  break  out  with  some  overpowering  mani- 
festation of  his  power?  They  are  "his  sword  and  rod"  for  the 
chastening  of  his  people."  to  disclipine  their  watchfulness  into  con- 
stant exercise.'  They  are  the  trial  of  their  faith — believing  the 
Lord's  justice  against  apparent  inconsistency,^  and  of  their  patience 
"  waiting  the  set  time  of  deliverance.^  Thus  they  become  a  profit- 
able ministry  for  the  Church — and  this  valuable  end  accomplished, 
God  works  his  own  work  upon  them,'"  and  "will  avenge  his  own 
elect  speedily."" 

Meanwhile — waiting  for  this  "  little  while,"  let  us  "  hve  by  faith."'^ 
Let  us  be  found  on  the  Lord's  side — laboring  for  sinners — pleading 
with  their  hardness  and  rebellion  in  our  Master's  name,  and  for 
our  Master's  sake.  Let  all  the  weight  of  personal  exertion  and 
influence,  consistent  example,  and  wrestling  supplication,  be  con- 
centrated in  "  coming  to  the  help  of  the  Lord  against  the  mighty."'^ 
Let  us  see  to  it,  that,  if  we  cannot  do  what  we  would,  we  do  what 
we  can."  And  if  at  last  overborne  by  the  torrent  of  ungodliness, 
we  shall  find  our  refuge  and  rest  in  pleading  with  our  Lord  for  the 
honor  of  his  name — '■^Remember  tkis^  that  the  enemy  hath  re- 
proached^ O  Lord,  and  that  the  foolish  people  have  blasphemed 
thy  name."^^  "My  Spirit  shall  not  always  strive  with  man."'<' 
Often,  when  He  has  seen  "  it  time  for  him  to  work,"  have  his 
judgments  made  the  earth  to  tremble.  "  Sodom  and  Gomorrah" 
have  "  known  the  power  of  his  anger,  and  are  "  set  forth  for  an  ex- 
ample, suffering  the  vengeance  of  eternal  fire."''  And  when  his 
"  time  to  work''^  is  fully  come,  what  is  all  the  resistance  of  earth  and 
hell,  but  as  "setting  the  briers  and  thorns  against  him  in  battle?" 
^^  I  would'"  saith  he,  "^o  through  them.     I  would  burn  them  to- 

1  Matt.  V.  44.  2  Ps.  XXXV.  11—14.  3  Verses  136,  158. 

*  Ps.  Ixxxiii.  16.  5  Isaiah  Ixii.  7.  e  ps.  xvii.  13,  14.     Isa.  x.  5,  6. 

t  Ps.  lix.  11.  8  lb.  ixxiii.  16—18.  9  Rev.  xiii.  10. 

w  Isaiah  x.  12.  "  Luke  xviii.  8.  ^2  Heb.  x.  37,  38. 

13  Judges  V.  23.  14  Mark  xiv.  8.  is  Ps.  Ixxiv.  78 ;  also  10, 11, 22. 

16  Gen.  vi.  3.  "  Jude  7. 


202  EXPOSITION    OF    PSALM    CXIX. 

gethery^  A  word — a  frown — a  look — is  destruction.  "  He  is  wise  in 
heart,  and  mighty  in  strength.  Who  hath  hardened  himself  against 
him,  and  hath  prospered?"*     Or  "who  hath  resisted  his  will?"^ 

But  what  shall  we  say  of  that  stupendous  work  of  his  hand,  by 
which — when  men  '•^had  made  void  his  law''^ — when  no  restrictions 
could  bind,  no  forbearance  win  them — Avhen  he  "  saw  that  there 
was  no  man,  and  wondered  that  there  was  no  intercessor,  therefore 
his  arm  brought  salvation  unto  him,  and  his  righteousness,  it 
sustained  him  ?"*  Surely,  if  we  could  conceive  the  hosts  of  heaven 
to  have  taken  up  this  expression  of  ardent  concern  for  the  glory  of 
God,  ^^  It  is  time  for  thee,  Lord,  to  worW'' — they  could  little  have 
thought  of  such  a  work  as  this — they  could  never  have  conceived 
to  themselves  such  an  unlooked-for,  combined  display  of  power, 
justice,  and  mercy.  To  set  at  nought  then  this  work — is  it  not  to 
refuse  all  hope — all  remedy  ?  To  persist  in  "  making  void  the  law'^ 
after  so  magnificent  an  exhibition  of  Almighty  working — must  it 
not  expose  the  transgressors  to  reap  the  fruit  of  their  own  obstinacy, 
and  to  prepare  to  meet  him  as  their  Judge,  whom  they  refuse  to 
receive  as  their  Saviour?  Nor  must  they  wonder,  if  the  Lord's 
people,  with  a  holy  indignation  against  sin,  and  fervent  zeal  for  his 
glory,  should  appeal  to  his  faithfulness  for  the  fulfilment  of  his 
judgments,"  It  is  tim^efor  thee,  Lord,  to  work :  for  they  have  made 
void  thy  law.^^ 

127.   Therefore  Hove  thy  commandments  above  gold;  yea,  above  fine  gold. 

Therefore  I  love  thy  commandments.  Yes — shall  they  not  have 
double  valuation  in  mine  eyes,  for  the  scorn  and  reproach  which 
the  world  cast  upon  them  ?  They  count  them  dross — /  love  them 
above  gold — yea,  above  fine  gold.  This  hope,  confidence,  and  idol 
of  the  worldling,'  the  love  of  which  has  been  the  ruin  of  thousands,^ 
— is  not  the  corninandment  of  God  more  to  be  desired  than  it  V 
"  The  merchandise  of  it  is  better  than  the  merchandise  of  silver, 
and  the  gain  thereof  than  fine  gold.  It  is  more  precious  than  rubies : 
and  all  the  things  thou  canst  desire  are  not  to  be  compared  unto 
it."8  Here  has  the  Lord  unlocked  to  us  his  golden  treasure,  and 
enriched  our  souls  with  "  the  unsearchable  riches  of  Christ." 

This  image  brings  the  miser  before  us.  His  heart  and  treasure 
are  in  his  gold.  With  what  delight  he  counts  it !  with  what  watch- 
fulness he  keeps  it !  hiding  it  in  safe  custody,  lest  he  should  be 
despoiled  of  that  which  is  dearer  to  him  than  life.  Such  should 
Christians  be :  spiritual  misers :  counting  their  treasure,  which  is 
^^  above  fine  gold  f^  and  "hiding  it  in  their  heart,'"  in  safe  keeping, 

»  Isaiah  xxvii.  4.  2  job  ix.  4.  3  Rom.  ix.  19.  *  Isa.  lix.  16. 

s  Job  xxxi.  24.  «  1  Tim.  vi.  9,  10.      f  Psalm  xix.  10.  »  Prov.  iii.  14,  15. 

'Verse  11.  Augustine  tells  us  of  himself,  that  while  a  Manichee,  he  slighted  the 
Scripture  for  the  plainness  of  its  style,  which  appeared  to  him  (from  a  false  standard  of 
criticism)  not  to  be  compared  with  the  dignity  of  Ciceronian  eloquence.  (Visa  mihi  est 
indigna  scriptura  quam  TuUiana;  dignitati  compararem.  Confess,  lib.  iii.  cap.  5.)  But 
after  his  blessed  acquaintance  with  Christ,  though  Tully  was  still  read  with  pleasure, 
yet  this  thin^  alone,  said  he,  abated  his  former  interest — thai  the  name  of  Christ  was  not 
there.    Lib.  iii.  4. 


VERSE  128.  203 

where  the  great  despoiler  shall  not  be  able  to  reach  it.  Oh,  Chris- 
tians! how  much  more  is  your  portion  to  you  than  the  miser's 
treasure  !  Hide  it ;  watch  it ;  retain  it.  You  need  not  be  afraid  of 
covetousness  in  spiritual  things :  rather  "  covet  earnestly"^  to  in- 
crease your  store :  and  by  living  upon  it,  and  living  in  it,  it  will 
grow  richer  in  extent,  and  more  precious  in  value. 

But  have  1  through  Divine  grace  been  enabled  to  withdraw  my 
love  from  the  unworthy  objects,  which  once  possessed  it;  and  to  fix 
it  on  that  which  alone  offers  satisfaction  ?  Let  me  attempt  to  give 
a  reason  to  myself  of  the  high  estimation  in  which  I  hold  it  as  in- 
finitely transcending  those  things  which  the  world  ventures  their 
all — even  their  temporal  happiness — to  obtain.  "  Therefore  I  love 
the  commandinents  of  God  above  gold :  yea,  above  fine  gold'^ — 
because,  while  the  world,  and  my  own  heart  have  only  combined  to 
flatter  me,  thei/  have  discovered  to  me  my  real  state,  as  a  self- 
deceived,'^  guilty,^  defiled^  sinner  before  God :  because  they  have 
been  as  a  "  schoolmaster  to  bring  me  to  Christ"^ — the  only  remedy 
for  sin,  the  only  rest  for  my  soul.  "/  love  them  f^  because  they 
have  often  supplied  wholesome  reproofs  in  my  wanderings ;  and 
plain  directions  in  my  perplexity.  ^^  I  love  them:''''  because  they 
restrict  me  from  that  which  would  prove  my  certain  ruin ;  and  be- 
cause in  the  way  of  obedience  to  them,  the  Lord  has  "  accepted  me 
with  ray  sweet  savor."'  Should  I  not  '-^love  them  V  Can  '■'-  gold^ 
yea^fine  gold^''  offer  to  me  blessings  such  as  these?  Can  it  heal 
my  broken  heart  ?  Can  it  give  relief  to  my  wounded  spirit  ?  Has 
it  any  peace  or  prospect  of  comfort  for  me  on  my  death-bed  ?  And 
what  cannot — what  has  not — what  will  not — the  precious  word  of 
God  do  at  that  awful  season  of  trial?  O  my  God,  I  would  be 
deeply  ashamed,  that  "  /  love  thy  commandments'''  so  coldly — that 
they  are  so  little  influential  upon  my  conduct — that  they  so  often 
give  place  to  objects  of  comparative  nothingness  in  thy  sight.  O 
that  my  heart  might  be  wholly  and  habitually  exercised  in  them, 
that  I  may  find  the  "  work  of  righteousness,  quietness,  and  assurance 
forever?"^ 

128.   Therefore  I  esteem  all  thy  precepts  concerning  all  things  to  he  right;  and  1 
hate  every  false  way. 

The  general  contempt  of  religion  acts  upon  the  Christian's  judg- 
ment no  less  than  upon  his  affections.  Is  wickedness  breaking 
loose,  to  make  void  the  law  7  Therefore  he  esteems  it  to  be  riffht. 
His  judgment — instead  of  being  shaken — is  more  determined.  How 
beautiful  is  it  to  see  the  leaven  of  grace  pervading  the  whole  man ! 
In  the  fervor  of  his  heart  he  "  loves  the  commandments  even  above 
fine  gold;"  but  yet  his  "love  will  abound  yet  more  and  more  in 
knowledge  and  in  all  judgment."^  His  is  an  intelligent  and 
universal  regard  to  them — "  esteeming  all  the  precepts  concerning 
all  things  to  be  rights     This  constitutes  his  separate  and  exclu- 

1 1  Cor.  xii.  31.  2  Rom.  vii.  9.  3  James  ii,  10.  <  Rom.  vii.  14. 

6  Gal.  iii.  24.  «  Ezek.  xi.  41.    Comp.  Isa.  liiv.  5.  ^  Isa.  xxiii.  17. 

8  PhU.  i.  9. 


204  EXPOSITION    OF    PSALM    CXIX. 

sive  character.  He  is  readily  known  from  the  thoughtless  worldling. 
But  his  difference  from  the  professor,  though  really  as  marked  in  the 
sight  of  God,  is  far  less  perceptible  to  general  observation.  Con- 
sisting more  in  the  state  of  heart,  than  in  any  external  mark 
of  distinction,  it  is  often  only  within  the  ken  of  that  eye,  whose  sov- 
ereign prerogative  it  is  to  "  search  the  heart,"^  and  to  "  weigh  the 
spirits."* 

Many  profess  to  "  esteem  the  precepts  to  he  right  J''  so  far  as  they 
inculcate  the  practice  of  those  moral  virtues,  of  which  they  may 
present  some  faint  exhibition,  and  demand  the  abandonment  of 
those  sins,  from  the  external  influence  of  which  they  may  have 
been  delivered.  But  when  they  begin  to  observe  the  "  exceeding 
breadth  of  the  commandment"' — how  it  takes  cognizance  of  the 
heart,  and  enforces  the  renunciation  of  the  world,  the  crucifixion  of 
sin,  and  the  entire  surrender  of  the  heart  unto  God ;  this  searching 
touchstone  separates  them  from  the  Church,  and  exposes  to  open 
day  the  brand  of  hypocrisy  upon  their  foreheads.  •'  Herod  did  many 
things?''^  And  so  the  enemy  still  will  allow  a  partial  subjection  to 
the  precepts.  But — as  he  well  knows — one  sin  holds  us  his  captive 
as  well  as  a  thousand.  The  wilful  contempt  of  one  precept  is  the 
virtual  rejection  of  all.  All^  therefore — not  many — is  the  Chris- 
tian's word.  He  fails  in  some — yea,  in  all — but  all  are  the  objects 
of  his  supreme  regard — every  duty,  and  every  circumstance  and 
obligation  of  duty* — the  evangelical  as  well  as  the  moral  precepts — 
teaching  him  to  renounce  himself  in  every  part  (his  sins  as  a  source 
of  pleasure,  and  his  duties  as  a  ground  of  dependence):  and  to  be- 
lieve in  the  Son  of  God  as  the  only  ground  of  hope.^  He  never 
complains  of  the  strictness  of  the  precepts;  but  he  is  continually 
humbled  in  the  recollection  of  his  nonconformity  to  them.  "  Every 
way  J''  however  pleasing  to  the  flesh,  that  is  opposed  to  the  revealed 
will  of  God,  is  "  hated  J''  as  ^'■false^^  in  itself,  and  ^^false^'  to  his  God. 
This  "  godly  sincerity"  will  apply  to  every  part  of  the  Christian 
Directory.  So  that  any  plea  for  the  indulgence  of  sin  (as  if  it  ad- 
mitted of  palliation,  or  was  compensated  by  some  surplus  duty,  or 
allowed  only  for  some  temporary  purpose)  or  any  wilful  shrinking 
from  the  universality  of  obedience — blots  out  all  pretensions  to 
uprightness  of  heart.  If  holiness  be  really  loved,  it  will  be  loved 
for  its  own  sake;  and  equally  loved  and  folloiced  in  every  part.'' 
By  this  entire  "  approval  of  things  that  are  excellent,"  we  shall  "  be 
sincere  and  without  offence  unto  the  day  of  Christ."^ 

O  my  soul,  canst  thou  abide  this  close  test  ?  Hast  thou  as  much 
regard  to  the  precepts,  as  to  the  privileges  of  the  Gospel  ?  Is  no 
precept  evaded,  from  repugnance  to  the  cross  that  is  entailed  to  it? 
Is  no  secret  lust  retained?  Art  thou  content  to  let  all  go?  If  my 
hatred  of  sin  is  sincere,  I  shall  hate  it  more  in  my  own  house  than 
abroad  ;  I  shall  hate  it  most  of  all  in  my  own  heart.     Here  lies  the 

»  Jer.  xvii.  10.  2  Prov.  xvi.  2.  a  Verse  96. 

«  Mark  vi.  20.  s  Luke  i.  6.  «  1  John  iii.  23.    John  vi.  29. 

1  2  Cor.  vii.  1.  8  Phil,  i.  10. 


VERSE  129.  205 

grand  seat  of  hypocrisy.  And  therefore  may  the  great  Searcher 
of  hearts  enable  me  to  search  into  its  depths !  May  I  take  the 
lamp  of  the  Lord  to  penetrate  into  its  dark  interior  hiding-places  of 
evil !  May  I  often  put  the  question  to  my  conscience,  '  What  does 
the  Omniscient  "Observer  of  men"  know  of  my  heart?'  Perhaps 
at  the  time  that  the  Church  hold  my  name  in  esteem,  the  voice  of 
conscience,  as  the  voice  of  God,  may  whisper  to  me,  "  That  which 
is  highly  esteemed  among  men  is  an  abomination  in  the  sight  of 
God."'  Some  false  way,  yet  undetected  within,  may  keep  me  lifeless 
and  unfruitful  in  the  midst  of  the  quickening  means  of  grace.  Let 
me  look  into  my  house — my  calling — my  family — my  soul ;  and  in 
the  course  of  this  search  how  much  matter  will  be  found  for  prayer, 
contrition,  renewed  determination  of  heart,  and  dependence  upon 
my  God  !  "  O  that  my  ways  were  directed  to  keep  thy  statutes  ! 
I  will  keep  thy  statutes;  O  forsake  me  not  utterly. ''^^  And  oh! 
let  my  spirit  be  wounded  by  every  fresh  discovery  of  sin.  Let  my 
soul  bleed  under  it.  But  specially  a7id  instantly  let  me  apply 
to  the  "fountain  opened  for  sin  and  uncleanness."  Here  let  me 
wash  my  soul  from  the  guilt  of  sin,  and  regain  my  peace  with  God. 
And  to  him,  who  opened  this  fountain,  let  me  also  repair  for  a  large 
supply  of  spiritual  strength.  May  his  power  and  grace  sharpen 
my  weapons  for  the  spiritual  conflict,  until  every  secret  iniquity  is 
overcome,  and  forever  dispossessed  from  my  heart ! 

Aud  just  as  sin — besides  its  guilt — brings  its  own  misery;  so 
does  this  whole-hearted  purity  carry  with  it  its  own  happiness. 
Can  I  forget  the  time  when,  under  Divine  grace  and  teaching,  I 
made  a  full  presentment  of  myself^ — when  I  began  to  estimate 
myself  as  a  hallowed,  devoted  thing — sacred — set  apart  for  God  ? 
Was  not  this  the  first  sunshine  of  my  happiness  1  Nor  was  this 
offering  made  with  momentary  excitement,  notional  intelligence, 
forced  acquiescence,  or  heartless  assent.  My  judgment  accorded 
with  the  choice  of  my  heart.  All  was  right  in  his  precepts.  All 
that  was  contrary  to  them  was  abominable.  And  will  not  this  form 
the  essence  of  the  happiness  of  heaven,  where  every  aspiration — 
every  motion — every  pulse  of  the  glorified  soul — in  the  eternity  of 
Ufe — will  bear  testimony  to  the  holiness  of  the  service  of  God  ?< 


PART    XVII. 


129.   Thy  testimonies  are  wonderful;  therefore  doth  my  soul  keep  them. 

Can  the  professor  make  this  acknowledgment  ?  He  knows  only 
the  letter — the  shell,  which  excites  no  interest.  Yet  hidden  from 
his  eye  is  an  unsearchable  depth,  which  will  make  the  believer  a 

I  Luke  ivi.  15.  2  Verses  5,  8.  »  See  Rom.  xii.  1.  *  Rev.  xv»  3. 


206  EXPOSITION    OF   PSALM    CXIX. 

learner  to  the  end  of  his  Hfe.  Even  he,  who  "  was  caught  up  inito 
paradise,  and  heard  unspeakable  words,  which  it  is  not  lawful  for 
a  man  to  utter," ^  was  brought  to  this  adoring  contemplation.  "  O 
the  depths  of  the  riches  both  of  the  wisdom  and  knowledge  of 
God  !"*  Every  way  indeed  is  this  revelation  worthy  of  him,  the 
first  letter  of  whose  name  is  "  Wonderful/'^  It  lays  open  to  the 
heaven-taught  soul,  what  '•'  eye  hath  not  seen,  nor  ear  heard, 
neither  hath  entered  into  the  heart  of  man."*  Think  of  the 
Creator  of  the  world  becoming  a  creature — yea,  "  a  curse  for"* 
man.  Think  of  man — guilty  and  condemned — made  just  with 
God  by  a  righteousness  not  his  own.^  Think  of  God  bringing  out 
of  the  ruinous  fall  more  glory  to  himself,  and  more  happiness  to 
man,  than  from  his  former  innocence — in  the  display  of  his  mercy 
— the  glory  of  his  justice,  and  the  investment  of  sinners — not,  as 
before,  with  a  creature's  righteousness,  security,  and  reward,  but 
with  his  own  righteousness,"^  guardianship,^  and  glory.^  Think 
how  "  the  way  into  the  holiest  of  all  is"  thus  "  made  manifest."^" 
Think  how  abounding  grace  is  the  death  as  well  as  the  pardon  of 
sin" — the  present  as  well  as  the  everlasting  life  of  the  soul.^** 
These  are  among  the  stupendous  discoveries  of  the  sacred  book, 
that  bow  the  humble  and  reflecting  mind  to  the  confession,  "  Thy 
testimonies  are  wonderful  T  Let  us  therefore  join  with  the 
Apostle,  in  "  bowing  our  knees  to  the  God  and  Father  of  our  Lord 
Jesus  Christ" — that  we  "  might  be  able  to  comprehend  with  all 
saints!''  (for,  blessed  be  God  !  the  privilege  is  common  to  all  his 
people)  "  what  is  the  breadth,  and  length,  and  depth,  and  height : 
and  to  know  the"  unsearchable  "  love  of  Christ,"^^  "  in  whom  are 
hid  all  the  treasures  of  wisdom  and  knowledge."^* 

And  how  delightful  is  the  recollection  of  these  "testimonies" 
being  our  "  heritage  forever  !"^^  For  they  are  not  less  "  iconder- 
fuV'  in  their  practical  fulness,  than  in  their  deep  unfathomable 
mysteries  of  love.  Such  is  the  infinite  enlargement  of  this  "  her- 
itage," that  he,  who  foreknew  every  thought  that  would  find  an 
entrance  into  the  minds  of  his  people,  has  here  secretly  laid  up 
seasonable  direction  and  encouragement  for  every,  even  the  most 
minute,  occasion  and  circumstance  of  need.  Here  again  is  wrap- 
ped up,  in  words  fitted  by  wisdom  to  receive  the  revelation,  all  that 
intercourse  between  God  and  man,  throughout  ^11  ages  of  the 
Church,  which  is  treasured  up  in  the  vast  unsearchable  depository 
of  the  Divine  mind  and  purpose.  Can  we  then  forbear  repeating 
the  exclamation,  "  Thy  testimonies  are  loonderful  P 

But  it  is  not  enough  to  '  adore  the  fulness  of  Scripture :''«  We 
must  seek  to  imbibe  and  exhibit  its  practical  influence.     Holy 

1  2  Cor  xii.  4.  2  Rom.  xi.  33.  3  Isa.  ix.  6.  <  1  Cor.  ii.  9. 

6  John  i.  1—3,  14,  with  Gal.  iii.  13.    Phil.  ii.  6—8.  «  Rom.  iii.  19—22. 

t  Jer.  xxiii.  6.     1  Cor.  i.  30.  8  John  vi.  39 ;  x.  28.    Col.  iii.  3,  4. 

•  John  xvii.  21—24.    Rev.  iii.  21.  >"  Heb.  ix.  8,  with  x.  19,  20. 

"  Rom.  V.  20,  with  vi.  1—6.  »2  John  iv.  14 ;  vi.  57 ;  xiv.  6,  19. 

»3  Eph.  iii.  14,  18,  19.  i<  Col.  ii.  3.  is  Verse  111. 

w  '  Adoro  plenitudinem  Scripturarum,'  was  the  exclamation  of  TertuUian — '  in  which 


VERSE  129.  207 

admiration  of  the  "  testimonies^  will  kindle  spiritual  devotedness 
to  them,  "  Therefore  doth  Tny  soul  keep  themP  The  stamp  of 
Divine  authority  upon  them,  while  it  deepens  our  reverence,  com- 
mands our  steady  and  cheerful  obedience.  To  keep  them  is  our 
privilege,  no  less  than  our  obligation ;  and  in  this  path  we  shall 
delight  to  persevere  to  the  end. 

But  how  affecting  is  the  thought  of  the  mass,  who  look  at  these 
wonders  with  a  careless  or  unmeaning  eye,  unconscious  of  their 
interesting  import !  They  pass  by  the  door  of  the  treasury,  hardly 
condescending  to  look  aside  into  it :  or  only  taking  a  transient 
glance,  which  comprehends  nothing  of  its  inexhaustible  stores. 
"  /  have  written  to  themj''  saith  the  Lord,  "  the  great  things  of 
my  laiD :  but  they  are  coimted  as  a  strange  thingP^  But  far 
more  wonderful  is  it,  that  we,  enlightened,  in  answer  to  prayer,* 
with  "  the  Spirit  of  wisdom  and  revelation"^ — should  often  be  so 
indifferent  to  the  mysteries  of  redeeming  love  here  unfolded  before 
us,  and  should  experience  so  little  of  their  practical  influence  !  Oh  ! 
let  the  recollection  of  our  indolence,  and  want  of  conformity  to 
them,  never  cease  to  humble  us.  Let  us  not  enter  Into  the  tes- 
timonies as  a  dry  task,  or  an  ordinary  study ;  but  let  us  con-, 
centrate  our  minds,  our  faith,  humility,  and  prayer,  in  a  more 
devoted  contemplation  of  them.  Every  such  exercise  will  extend 
our  view  of  those  parts,  with  which  we  had  conceived  ourselves  to 
have  been  competently  acquainted  :  opening  a  new  field  of  won- 
ders on  every  side,  far  beyond  our  present  contracted  apprehen- 
sions.* 

And  can  any  joy  be  imagined  so  subhme  as  the  adoring  contem- 
plation of  this  revelation  7     It  reflects  even  to  angels  a  new  and 

posture  of  holy  admiration,'  said  the  deeply  learned  and  pious  Dr.  Owen,  *  I  desire  my 
mind  may  be  found  while  I  am  in  this  world.' 

*  What  do  I  not  owe  to  the  Lord  for  permitting  me  to  take  a  part  in  the  translation  of 
his  word  '\  Never  did  I  see  such  wonders,  and  wisdom,  and  love,  in  the  blessed  book, 
as  since  I  have  been  obliged  to  study  every  expression ;  and  it  is  a  delightful  reflection, 
that  death  cannot  deprive  us  of  the  pleasure  of  studying  its  mysteries.' — Marty n's  Life, 
p.  27L  The  same  testimony  was  given  by  a  kindred  spirit  employed  in  the  same  work. 
Shortly  before  his  death.  Dr.  Buchanan,  giving  to  a  friend  some  details  of  his  laborious 
revisions  of  his  Syriac  Testament,  suddenly  stopped  and  burst  into  tears.  On  recovering 
himself,  he  said,  '  I  am  not  ill,  but  I  was  completely  overcome  with  the  recollection  of  the 
delight  which  I  had  enjoyed  in  this  exercise.  At  first  I  was  dispo.sed  to  shrink  from  the 
task  as  irksome,  and  apprehended  that  I  should  find  even  the  Scriptures  fail  by  the  fre- 
quency of  this  critical  examination.  But  so  far  from  it,  every  fresh  perusal  seemed  to 
throw  fresh  light  on  the  word  of  God,  and  to  convey  additional  joy  and  consolation  to 
my  mind.'  '  How  delightful,'  observes  his  biographer,  '  is  the  contemplation  of  a  servant 
of  Christ  thus  devoutly  engaged  in  his  heavenly  Master's  work,  almost  to  the  very  mo- 
ment of  his  transition  to  the  Divine  source  of  light  and  truth  itself!' 

1  Hosea  viii.  12.  2  See  verse  18.  3  Eph.  i.  17,  18. 

*  Augustine  found  this  so  experimentally  true,  that  he  tells  us,  '  that  though  he  should 
with  better  capacity  and  greater  diligence  study  all  his  life-time,  from  the  beginning  of 
his  childhood  to  decrepit  age,  nothing  else  but  the  Holy  Scriptures  ;  yet  they  are  so  com- 
pacted and  thickly  set  with  truths,  that  he  might  daily  learn  something  which  before  he 
knew  not.' — Aug.  Epis.  To  this  truth  the  late  venerable  Antistes  Hess  set  his  seal  at 
the  age  of  eighty-six,  when  he  informed  a  young  missionary  to  the  Jews,  that '  for  sev- 
enty years  the  word  of  God  had  been  the  daily  object  of  his  unremitting  researches ;  and 
that  still  he  discovered  in  it  new  traces  of  the  mysterious  love  and  wisdom  of  God.' — 
Jewish  Expositor,  Nov.  1825. 


208  EXPOSITION    OP   PSALM    CXIX. 

glorious  manifestation  of  their  God.^  It  engages  their  every  faculty 
with  intense  admiration  and  delight.^  And  while  they  behold  and 
worship  with  self-abasement,  their  obedience  is  lively.  "  With 
twain  he"  (the  seraphim  before  the  throne)  "  covered  his  face,  and 
with  twain  he  covered  his  feet,  and  with  twain  he  didjly.^^^  Thus 
may  we  study  the  same  lessons,  and  with  the  same  spirit !  May 
our  contemplation  humble  us  in  the  dust,  and  animate  us  in  the 
service  of  our  God  !  "  Thy  testimonies  are  wonderful ;  therefore 
doth  my  soul  keep  themP 

130.  The  entrained  of  thy  words giveth  light;  it  giveth  understanding  to  the 

simple. 

'  So  "  Wonderful  are  thy  testimonies,^^  gracious  God,  that  even 
by  touching  as  it  were  only  their  threshold,  *'  the  entrance  of  thy 
words  giveth  light  and  U7iderstanding  untd'^  my  heart.  The 
study  commenced  in  simplicity  and  prayer,  opens  an  "  entrance^' 
to  the  first  dawning  "  lighf^  of  the  word  into  the  soul ;  often  only 
sufficient  to  make  darkness  visible,  but  still  "  shining  more  and 
more  unto  the  perfect  day."«  Indeed  all  the  spiritual  light  known 
in  this  dark  world  has  flowed  from  the  word,  forcing  its  "  etitrance"  ;| 
like  the  beams  of  the  sun,  upon  the  opening  eyes  of  "  a  man  that  I 

was  born  blind."  It  is  a  most  striking  instance  of  Divine  con- 
descension, that  this  word — so  "  wonderfuV  in  its  high  and  heav- 
enly mysteries — should  yet  open  a  path  so  plain,  that  the  most 
unlearned  may  find  and  walk  in  it.«  Indeed  the  entrance  of  the 
word  into  unintellectual  and  uncultivated  minds,  often  gives  an 
enlargement  and  elevation  of  thought  which  is  the  earnest  of  the 
restoration  of  man  to  his  original  glory,  when  doubtless  every 
mental  as  well  as  spiritual  faculty  was  "  filled  with  all  the  fulness 
of  God."'  So  astonishing  is  the  power  of  this  heavenly  light,  that 
from  any  one  page  of  this  holy  book,  a  child  or  even  an  idiot,  under 
heavenly  teaching,  may  draw  more  instruction  than  the  most  acute 
philosopher  could  ever  obtain  from  any  other  fountain  of  light ! 
Nay — he  may  acquire  a  more  intelligent  perception  of  its  contents,  * 
than  the  student,  untaught  by  the  Spirit  of  God,  who  may  have 
devoted  to  its  study  the  persevering  industry  of  many-«uccessive  ■ 

years.  For  very  possible  is  it  to  be  possessed  of  all  the  treasures 
of  literature,  and  yet  to  remain  in  total  ignorance  of  everything 
that  is  most  important  for  a  sinner  to  know.*  The  Apostle's  par- 
adox unfolds  the  secret,  "  If  any  man  among  you  seemeth  to  be 

»Eph.  iii.  10.  2  See  1  Pet.  i.  12.  3  Isa.  vi.  2.  <"  Opening."— ilirwtcor/^.  J 

6  Prov.  iv.  18.         6  Isaiah  xxxv.  8.  '  Eph.  iii.  19.    Comp.  Col.  lii.  10.  1 

8  '  A  very  extraordinary  thing,'  said  one,  'if  I,  who  have  read  the  Bible  over  and  over  ? 

in  the  original  languages,  have  studied  it  day  and  night,  and  have  written  criticism  and 
comments  on  it — a  very  extraordinary  thing  that  I  should  not  be  able  to  understand  that 
moaning  in  the  Scriptures,  which  is  said  to  be  so  plain,  that  a  "  wayfaring  man,  though 
a  fool,  shall  not  err  in  the  discovering  of  it.'  And  so  it  is  extraordinary,  until  we  oi)en 
the  Bible ;  and  there  we  see  the  fact  explained.  The  man  who  approaches  the  word  of 
God  in  his  own  wisdom,  shall  not  find  what  the  "fool"  will  discover  under  the  teaching 
of  Divine  wisdom.  "  For  it  is  written,  I  will  destroy  the  wisdom  of  the  wise,  and  will 
bring  to  nothing  the  understanding  of  the  prudent;"  and  "  God  hath  chosen  the  foolish 
things  of  the  world  to  confound  the  wise." — Cecil's  Remains. 


VERSE  130.  209 

wise  in  this  world,  let  him  become  a  fool,  that  he  may  be  wise."* 
We  do  not  mean  to  disparage  human  wisdom  ;  but  it  is  the  pride 
of  icisdom,  so  opposed  to  the  simplicity  of  the  Gospel,  which  pre- 
vents us  from  "  sitting  at  the  feet  of  Jesus,  and  hearing  his  word." 
It  makes  the  teacher  instruct  in  "  the  words  of  man's  wisdom," 
rather  than  in  the  knowledge  of  "  Christ  and  him  crucified  ;"*  and 
hinders  the  learner  from  receiving  Christ  in  the  light  and  love  of 
the  truth. 

It  is  painful  to  remember  how  much  light  may  be  shining  around 
us  on  every  side,  without  finding  an  "  entrance^''  into  the  heart. 
"  The  Hght  shineth  in  darkness  ;  and  the  darkness  comprehended 
it  not"3  Not  only  the  pride  of  human  reason,  but  the  love  of  sin, 
shuts  out  the  light,  "  Men  love  darkness  rather  than  lights  because 
their  deeds  are  eviV^^  And  thus  because  "  the  eye  is  evil,  the 
whole  body  is  full  of  darkness  ;"  and  "  if  the  light  that  is  in  them 
is  darkness,  how  great  is  that  darkness  !""  Most  awful  is  the  view 
given  us  of  the  conflict  between  the  contending  powers  of  light  and 
darkness — "  The  god  of  this  world  blinding  the  eyes  of  them  that 
believe  not,  lest  the  light  of  the  glorious  Gospel  of  Christy  who  is 
the  image  of  God^  should  shine  unto  thewiJ'' — the  Almighty  God 
resisting  his  hateful  influence,  and  shining  into  the  hearts  "  of  his 
people,  '  to  give  the  light  of  the  knowledge  of  the  glory  of  God 
in  the  face  of  Jesus  Christy^  How  necessary  is  it  to  watch 
vigilantly  against  the  pride  that  "  rebels  against  the  hght,"'  and 
the  indifference  that  neglects  to  cherish  it !'  How  much  more 
"  entrance^''  would  have  been  given  to  the  word,  and  consequently 
how  much  clearer  would  have  been  the  diffusion  of  light  in  the 
soul,  were  we  as  earnest  and  diligent  in  secret  prayer  for  heavenly 
teaching,  as  we  are  accustomed  to  be  in  the  public  hearing  of  the 
word  ! 

But  the  enthusiast  is  not  satisfied  with  the  light  of  the  word. 
The  delusion  of  his  own  heart  dreams  of  a  light  within — an  im- 
mediate revelation  of  the  Spirit,  independent  of  the  word.  It  can- 
not however  be  safe  to  separate  the  light  of  the  Spirit  from  the 
light  of  the  word.  The  word  indeed  moves  in  subserviency  to  the 
Spirit ;  but  the  light  of  the  Spirit  is  nowhere  promised  separate 
from  the  word.  If  it  does  not  always  guide  directly  by  the  word  ; 
yet  it  is  only  manifested  in  the  direction  of  the  word.  The  word 
is  in  the  matter,  if  not  in  the  mode  ;  and,  though  the  Spirit  may 
by  immediate  light  direct  us  to  any  path  of  duty,  yet  it  is  invariably 
to  that  path,  which  had  been  previously  marked  by  the  light  of  the 
word.  Thus  the  Spirit  and  the  word  conjointly  become  our  guide 
— the  Spirit  enlightening  and  quickening  the  word — and  the  word 
evidencing  the  light  of  the  Spirit.  Nor  will  their  combined  in- 
fluence ever  leave  the  church  of  God,  until  she  has  joyfully  and 
completely  entered  into  Immanuel's  land,  where  she  shall  need  no 

1  1  Cor.  iii.  18.  2  Compare  lb,  ii.  1—4. 

8  John  i.  5,  "apprehended  it  not." — Scott.     "  Admitted  it  not." — Campbell. 
*  John  iii.  19,  20.         5  Matt.  vi.  33.         e  Comp.  2  Cor.  4— 6.         ?  Job  xiiv.  13. 

14 


210  EXPOSITION    OF    PSALM    CXIX. 

Other  light,  than  that  of  the  glory  of  God,  and  of  the  Lamb,  which 
shall  shine  in  her  forever.^ 

But — Reader — rest  not  satisfied  with  whatever  measure  of  light 
may  have  been  hitherto  vouchsafed.  Seek  that  the  word  may 
have  "  an  entrance  ministered  unto  you  abundantly."  The  most 
advanced  beUever  is  most  ready  to  acknowledge,  how  much  of  the 
word  yet  remains  unexplored  before  him.^  Cultivate  the  disposi- 
tion of  simplicity — the  spirit  of  a  "  little  child"^ — willing  to  receive, 
embrace,  submit  to,  whatever  the  revelation  of  God  may  produce 
before  you.  There  will  be  many  things  that  we  do  not  under- 
stand ;  but  there  is  nothing  that  we  shall  not  believe.  "  Thus 
saith  the  Lord — "  is  sufficient  to  satisfy  reverential  faith.  To  this 
spirit  the  promise  of  heavenly  light  is  exclusively  made,  "  The 
testimony  of  the  Lord  is  sure,  making  wise  the  simple.  The 
meek  will  he  guide  in  judgment ;  the  meek  will  he  teach  his 
way."*  It  is  beautiful  to  see  a  man,  hke  Solomon,  endued  with 
enlarged  powers  of  mind^ — acknowledging  himself  to  be  a  little 
child  ;«  afraid  of  trusting  in  his  own  light ;  and  seeking  instruc- 
tion from  above.  But  never  will  a  proud  unhumbled  mind  know 
the  benefit  of  this  Divine  instruction.  To  such  a  student,  the 
Bible  must  ever  be  a  dark  book  ;  since  it  is  its  very  design  to  de- 
stroy that  disposition  which  he  brings  to  the  inquiry.  That  knowl- 
edge, therefore,  which  is  unable  to  direct  our  way  to  heaven — nay, 
which  by  closing  the  avenues  of  spiritual  light,  obstructs  our  en- 
trance thither,  is  far  more  a  curse  than  a  blessing.  Far  more 
glorious  is  the  simplicity  of  the  word  than  the  wisdom  of  the 
world. 

"//I  that  hour  Jesus  rejoiced  in  spirit^  and  said  ;  I  thank  thee, 
O  Father^  Lord  of  heaven  and  earthy  because  thou  hast  hid  these 
things  from  the  wise  and  prudent^  and  hast  revealed  them  unto 
babes :  even  so,  Father j  for  so  it  seem^ed  good  i?i  thy  sight. ^^^ 

131.  I  opened  my  mouthy  and  panted;  for  I  longed  for  thy  commandments. 

When  the  ^''wonderfuF  character  of  Grod's  ''^  testimonies^^  is 
apprehended  ;  and  when  their  "  entrance  has  given  light  to  the 
soul ;"  something  far  beyond  ordinary  afiection  and  desire  is  ex- 
cited. A  thirsty  man — burning  with  inward  heat  on  a  sultry  day, 
and  "  opening  his  mouth,  and  panting^^  for  some  alleviation  of  his 
thirst — is  a  fine  image  of  the  child  of  God  intensely  longing  for 
the  attainment  of  his  object.  Or,  if  we  suppose  before  us  the  man 
nearly  exhausted  by  the  heat  of  his  race,  and  "  opening  his  mouth, 
and  panting^''  to  take  in  fresh  breath  to  renew  his  course  ;  so 
would  the  believer  "  rejoice,"  like  the  sun,  to  "  run  his  heavenward 
race."8  He  cannot  satisfy  himself  in  his  desires.  The  motions  of 
his  soul  to  his  God  are  his  life  and  his  joy.  It  is  a  spring  of  per- 
petual motion  beating  within — perpetual  because  natural — not  a 

*  See  Rev.  xxi.  23.  *  Sec  the  testimonies  cited  in  the  notes  on  the  preceding  verse. 

>  Matt,  xviii.  3.  <  Ps.  xix.  7 ;  xxv.  9.  5  \  Kings  iv.  29—34.         « lb.  iii.  7. 

^  Luke  X.  21.  8  Ps.  xix.  5.    For  another  illustration,  see  Job  xxix.  23. 


VERSE    131.  211 

rapture,  but  a  habit — a  principle,  having  indeed  its  faintings,  and 
its  sickness,  but  still  returning  to  its  original  spring  of  life  and 
vigor.  It  seems  as  if  the  soul  could  never  draw  in  enough  of  the 
influences  of  the  spiritual  life.  Its  longings  are  insatiable — as 
if  the  heart  would  "  break  with"*  the  overpowering  strength  of  its 
own  desires,  until  at  length  wearied  with  the  conflict,  the  behever 
"  opens  his  mouthy  and  pants"  to  fetch  in  a  fresh  supply  of  in- 
vigorating grace.  He  enjoys  "a  little  reviving"^  in  his  Lord's 
commandments  ;  enjoying  the  Lord  himself  as  his  well-spring  of 
refreshment.^ 

Hear  the  man  of  God  elsewhere  giving,  or  rather  attempting  to 
give,  expression  to  his  "  pantings.''^  "  As  the  heart  panteth  after 
the  water-brooks,  so  panteth  my  soul  after  thee,  O  God.  My  soul 
thirsteth  for  thee ;  my  flesh  longeth  for  thee  in  a  dry  and  thirsty 
land  where  no  w^ater  is.  I  stretch  forth  my  hands  unto  thee  ;  my 
soul  thirsteth  after  thee  as  a  thirsty  land."''  Thus  did  Job  "  open 
his  mouthy  and  pant^  "  O  that  I  knew  where  I  might  find  him  ! 
that  I  might  come  even  unto  his  seat  !"^  And  the  church — pour- 
ing out  her  heart  before  the  Lord,  "  With  my  soul  have  I  desired 
thee  in  the  night ;  yea,  with  my  spirit  within  me  will  I  seek  thee 
early  ."^  St.  Paul  also  describes  the  same  intenseness  of  his  own  de- 
sire, "  Not  as  though  I  had  already  attained,  either  were  already 
perfect ;  but  I  follow  after,  if  that  I  may  apprehend  that  for  which 
also  I  am  apprehended  of  Christ  Jesus.  Brethren,  I  count  not 
myself  to  have  apprehended ;  but  this  one  thing  I  do ;  forgetting 
those  things  which  are  behind,  and  reaching  forth  unto  those  things 
which  are  before,  I  press  towards  the  mark  for  the  prize  of  the  high 
calling  of  God  in  Christ  Jesus."^  But  amidst  all  these  examples, 
and  injinitely  beyond  them  all — behold  the  ardor  of  our  blessed 
Master  in  his  work.  Such  was  the  ^^ panting'^  of  his  heavenly 
desire,  that,  when  "  wearied  with  his  journey,"  and  "  sitting  at 
Jacob's  well,"  he  forgot  even  his  natural  want  for  his  thirsty  frame, 
in  the  joyous  conversion  of  a  lost  sinner  to  himself.^ 

And  thus  must  our  affections  be  fully  engaged.^  The  soul  must 
be  kept  open  to  heavenly  influence  ;  so  that,  when  the  Lord  touches 
us  with  conviction,  inchnes  our  hearts  to  himself,  and  constrains 
us  to  his  service,  we  may  be  ready  to  "  exercise  ourselves  unto 
godliness,"*"  in  receiving,  cherishing,  and  improving  the  heavenly 
"  longing  after  his  commandments  •'^  and  may  ^^  open  our  mouths^ 
and  panf^  for  more  advanced  progress  in  them.  We  look  not  so 
much  to  the  quantity,  as  to  the  activity  of  faith  ;  always  at  work, 
stirring  up  a  holy  fire  within,  for  the  utmost  stretch  of  human  at- 
tainment ;  like  men  of  large  projects  and  high  determinations,  still 

1  Verse  20.  2  Ezra  ix.  8.  3  See  on  verse  20. 

*  Ps.  xlii.  1 ;  Ixiii.  1 ;  cxliii.  6.  ^  job  xxiii.  3.  6  Isaiah  xxvi,  9. 

7  Phil.  iii.  12—14.  8  John  iv.  6,  31—34. 

9  '  Be  always  displeased  with  what  thou  art,  if  thou  desirest  to  attain  to  what  thou  art 
not ;  for  where  thou  hast  pleased  thyself,  there  thou  abidest.  But  if  thou  sayest,  '  I  have 
enough,'  thou  perishest.  Always  add — always  walk — always  proceed.  Neither  stand 
still,  nor  go  back,  nor  deviate.' — Augustine.  >°  1  Tim.  iv.  7. 


212  EXPOSITION    OF    PSALM    CXIX. 

aspiring  to  know  more  of  God,  both  in  the  enjoyment  of  his  love, 
and  in  conformity  to  his  will.  And  shall  we  be  ashamed  of  these 
feelings  ?  Shall  we  not  rather  be  deeply  humbled,  that  we  know 
so  little  of  them — encouraged,  if  we  have  any  springing  of  them 
— alarmed,  if  we  be  utterly  destitute  of  their  influence?  Shall 
we  not  be  "  opening  our  mouthy  and  panting,^^  when  any  new 
path  of  service  is  opened  before  us  ?  For  if  we  are  content  to  be 
strangers  to  this  "  longing"*^  after  God — this  readiness  for  duty ; 
what  else  can  be  expected,  but  "  sliding  back  from  the  Lord  by  a 
perpetual  backshding?"'  Growing  in  sin,  dechning  in  love,  and 
gradually  relinquishing  the  habit  of  prayer,  we  shall  shortly  find 
little  attaching  to  us  but  the  empty  name — Christianity  without 
Christ.  The  world  will  despise  these  exercises  as  enthusiasm,  the 
distemper  of  a  misguided  imagination.  But  is  it — can  it  be — 
otherwise  than  a  "reasonable  service,"^  as  well  as  a  bounden  obli- 
gation, to  give  up  our  whole  desires  to  him,  who  is  alone  worthy 
of  them  ?  There  can  be  no  evidence  of  their  sincerity,  unless  they 
are  supreme. 

But  let  union  with  Christ,  and  the  life  flowing  from  him,  be  the 
constant  spring  of  this  holy  ardor.  Thus  shall  I  enjoy  a  more 
habitual  influence  of  his  love — that  all-constraining  principle,  which 
overcomes  all  my  complaints  of  coolness  and  deadness  of  heart, 
and  fills  me  with  panting  and  longing  in  his  service.  But  am  I 
ready  to  shrink  from  this  elevated  standard  ?  If  my  heart  is  draw- 
ing back,  let  me  force  it  on.  Let  me  lay  my  command,  or  rather 
God's  command  upon  it.  Let  conscience  do  its  office,  until  my 
heart  is  brought  into  actual  and  close  contact  with  this  touchstone 
of  my  spiritual  prosperity.  What  then — let  me  ask  myself — is  the 
pulse  of  my  desires  after  spiritual  things  1  What  exercises  of  grace 
do  I  find  in  them?  What  improvement  of  grace  do  I  derive  from 
them?  Dolpant^  thirst,  long,  after  the  enjoyment  of  heavenly 
pleasure  ?  Do  I  mourn  over,  and  conflict  with  that  indolence  and 
indifference,  which  so  often  hinders  my  race  ?  Oh !  let  me  be 
found  a  frequent  suppliant  at  the  throne  of  grace  ;  bewailing  my 
dulness,  yet  "  stirring  up"  my  faith  "  to  lay  hold  on"^  my  God ; 
seeking  for  larger  views  of  the  Gospel,  a  warmer  experience  of  its 
promises,  a  more  intense  appetite  for  its  enjoyments,  and  a  more 
devoted  attachment  to  its  service.  Surely  such  desires  will  issue 
in  the  confidence  of  faith.  "  My  soul  shall  he  satisfied  as  with 
marrow  and  fatness. ^^^ 

132.  Lock  thou  upon  me,  and  he  merciful  unto  me,  as  thou  usest  to  do  unto  those 
that  love  thy  name. 

The  highest  ardency  of  holy  desire  is  no  ground  of  satisfaction 
before  God.  Nor  does  the  believer  in  his  most  elevated  moments 
forget  his  proper  character — always  a  sinner — needing  mercy  every 
moment — in  every  duty.  His  prayer  for  mercy  therefore  suitably 
follows  his  exalted  expression  of  love,  "  Look  thou  upon  me,  and 

*  Jer,  viii.  5.  2  Rom.  xii.  1.  ^  Isaiah  Ixiv.  7.  *  Psalni  Ixiii.  5. 


VERSE  132.  213 

be  merciful  unto  we."  Mercy  is  indeed  secured  to  him  beyond 
the  powers  of  earth  and  hell  to  despoil  him  of  it  ;  but  the  comfort- 
able sense  of  this  mercy  is  vouchsafed  only  according  to  the  ear- 
nestness of  his  desires,  and  the  simplicity  of  his  faith.  And  this  is 
indeed  a  blessing,  with  which  no  earthly  source  of  satisfaction  can 
compare. I  What  are  all  the  riches  of  the  world  without  it,  but 
splendid  poverty,  as  httle  able  to  supply  the  place  of  Jesus  in  the 
soul,  as  the  magnificent  array  of  the  starry  firmament  is  to  com- 
pensate for  the  absence  of  the  sun  ?  It  is  night  with  the  child  of 
God — Egyptian  night — "  darkness  which  may  be  felt,"^  until  his 
Sun  appear  to  chase  away  his  gloom — until  his  Lord  hear  his  cry, 
"  Look  thou  upon  me,  and  he  merciful  unto  meP 

To  have  this  portion  of  "  those  that  love  the  nam^^  of  God,  is, 
then,  the  grand  object.  To  have  our  offering,  as  Abel's  was,^  ac- 
cepted with  God — to  walk  as  Enoch  walked,^  with  God — to  com- 
mune with  him  as  Abraham^  and  Moses^  were  privileged  to  do — 
to  be  conformed  with  the  holy  Apostle^' to  the  death  of  Christ — in, 
a  word,  to  be  interested  in  all  the  purchase  of  a  Saviour's  blood — 
"  this  is  ihe  heritage  of  the  Lord's  servants,"  this  is  the  "  one  thing 
that  we  have  desired  of  the  Lord,  and  are  seeking  after,"^ — "  this," 
with  the  dying  Psalmist,  "  is  all  our  salvation,  and  all  our  desire."' 
"  Remember  me  then,  O  Lord,  with  the  favor  that  thou  bearest 
unto  thy  people  ;  O  visit  me  with  thy  salvation ;  that  I  may  see 
the  good  of  thy  chosen  ;  that  I  may  rejoice  in  the  gladness  of  thy 
nation ;  that  I  may  glory  with  thine  inheritance."^" 

And  yet,  alas !  how  often  has  the  power  and  deceitfulness  of  sin 
cast  us  into  so  lifeless  a  state,  that  we  are  not  only  living  without 
the  enjoyment  of  this  portion,  but  at  rest  without  it ;  scarcely 
knowing  or  caring  whether  the  Lord  look  on  us  or  not !  Can  we 
wonder,  that  our  holy,  jealous  God,  should  "  hide  himself,'"'  and 
"go,  and  return  to  his  place ?"'2  jjjg  ^ext  manifestation  will  prob- 
ably be  in  the  way  of  sharp  conviction,  making  us  to  feel  our  dis- 
tance, our  coldness,  our  barrenness ;  awakening  us  to  search  into 
the  cause  ;  and,  in  the  contrast  of  our  sad  condition  with  those 
who  are  walking  in  his  favor,  again  bringing  forth  the  cry,  "  Look 
thou  unto  me,  and  he  merciful  unto  me,  as  thou  wisest  to  do  unto 
those  that  love  thy  nameP  The  prayer  of  humility,  earnestness 
and  perseverance,  though  it  may  be  tried  awhile,  will  surely  never 
be  forgotten.^3  If  therefore  we  cannot  yet  "  sing  in  the  ways  of 
the  Lord,'"'*  yet  let  us  not  cease  to  mourn  after  him,  till  he  look 
upon  us,  and  "  satisfy  us  with  his  mercy." '^  And  oh  !  let  us  re- 
member, that  there  is  but  one  way,  through  which  one  gracious 
look,  or  one  expression  of  tender  mercy,  can  visit  our  souls.  Let 
our  eyes  and  heart  then  be  ever  fixed  on  Jesus.  It  is  only  in  this 
his  "  beloved"  Son  that  the  Lord  can  look  tipon  us,  so  as  not  to 

1  Psalm  iv.  6,  7.  2  Exod.  x.  21.  3  Gen.  iv.  4.  ■*  lb.  v.  24. 

5  lb.  xviii.  17—33.  «  Exod.  xxxiii.  11.     Deut.  xxxiv.  10. 

7  Phil.  iii.  10.     Gal.  ii.  20.  »  Psalm  xxvii.  4.  »  2  Sam.  xxiii.  5, 

w  Psalm  cvi.  4,  5.  "  Isaiah  Ivii.  17.  ^  Hosea  v.  15. 

»3  Comp.  Isa.  XXX,  18.    Hab.  ii,  3.         ^*  Ps.  cxxiviii.  5.  ^  jb.  xc.  14. 


214  EXPOSITION    OF    PSALM    CXIX. 

"  behold  iniquity  in  us."  But  we  "  are  complete  in  Him."^  Here 
then  let  us  wait ;  and  when  this  our  prayer  has  received  its  answer 
in  the  Lord's  best  time — whether  it  be  in  "  the  goings  of  our  God 
in  the  sanctuary /'^  or  in  the  more  secret  manifestations^  of  his  love 
— now  then,  Christians,  "arise,  and  shine."*  Let  it  be  known, 
that  you  have  been  on  the  mount  with  God,  by  the  lustre  of  your 
face,  the  adorning  of  your  profession,  before  the  world. 

Lord  !  since  our  looks  to  thee  are  often  so  slight,  so  cold,  so  dis- 
tant, that  no  impression  is  made  upon  our  hearts  ;  do  thou  con- 
descend continually  to  look  upon  us  with  mercy  and  with  power. 
Vouchsafe  us  such  a  look,  as  may  touch  us  with  tenderness  and 
contrition,  in  the  remembrance  of  that  sin,  unbehef,  and  disobe- 
dience, which  pierced  the  hands,  the  feet,  the  heart  of  our  dearest 
Lord  and  Saviour.^  Oh  !  for  that  contrite  spirit,  in  which  we  shall 
enjoy  the  look  of  thy  special  favor  \^  Oh  !  for  a  glimpse  of  thy 
love,  that  will  put  our  spiritual  enemies  to  shame  !^  Oh  !  for  that 
sunshine  of  thy  countenance,  which  brings  present  salvation  to  our 
souls  1^ 

133.   Order^  my  steps  in  thy  word ;  and  let  not  any  iniquity  have  dominion  over  me. 

To  expect  the  favor  of  the  Lord  without  an  habitual  desire  of 
conformity  to  his  image,  is  one  among  the  many  delusions  of  a 
self-deceiving  heart.  It  is  the  peculiar  character  of  the  Christian, 
that  his  desires  are  as  earnest  for  deliverance  from  the  power  as 
from  the  guilt  of  sin.  Having  therefore  prayed  for  acceptance,  he 
now  cries  for  holiness.  For  even  could  we  conceive  the  Lord  "  to 
look  upon  him^^  with  a  sense  of  his  favor,  he  would  still  feel  him- 
self a  miserable  creature,  until  he  had  received  an  answer  to  his 
prayer,  "  Let  not  any  iniquity  have  dominion  over  me." 

But  it  is  often  difficult  to  distinguish  the  power  of  temptation 
from  the  prevalence  of  sin,  and  thus  precisely  to  ascertain,  when 
"  iniquity^'  may  be  said  to  "  have  dominion  over  us^  Is  it  not, 
however,  the  influence  of  temptation — not  acting  upon  the  mind, 
but  admitted  with  consent  into  the  heart  ?  It  is  this  actual  consent 
of  the  will,  obtained  by  the  deceitfulness  and  solicitations  of  sin, 
that  marks  its  real  "  dominion!'''  Light,  knowledge,  and  con- 
science, may  open  the  path  of  holiness ;  but  while  the  will — the 
sovereign  power  in  the  soul — dissents,  the  reigning  power  of  sin 
continues  undisputed.  Much  care,  however,  much  singleness,  and 
a  most  jealous  scrutiny  of  the  springs  of  action,  are  required, 
accurately  to  determine  the  bias  of  the  will,  and  consequently  the 
*^  dominion  of  i?iiquity.^  The  perplexed  conflicting  soul  may 
mistake  the  rebellion  for  the  "  dominion  of  iniquity''' — its  con- 
tinued impression  upon  the  heart  for  its  ruling  sway.  On  the  other 
hand,  a  constrained  opposition  of  conviction  may  present  some 
hopeful  symptoms  of  deliverance,  while  the  dominant  principle  is 

^  Comp.  Numb,  xxiii.  21.     Eph.  i.  6.     Col.  ii.  10.  a  Psalm  Ixviii.  24. 

3  Matt.  vi.  6.    John  xiv.  21—23.  <  Isaiah  Ix.  1.  6  Comp.  Luke  xxiii.  61. 

6  Isaifth  livi.  2.  7  Psalm  Ixxxvi.  17.  8  ib.  ixix.  19. 

•  *  Set  straight  my  steps.' — LXX.     '  Firmly  direct.' — Ainsworth. 


VERSE  133.  iil5 

still  unshaken.  The  present  resolution  to  any  particular  act  of  sin 
may  be  weakened,  while  the  love  and  habit  of  it  remains  un- 
affected. Sin  is  not  always  hated,  when  it  is  condemned,  or  even 
forsaken  :  nor  are  duties  always  loved  in  the  act  of  their  perform- 
ance. The  opposition  to  sin,  which  the  awakened  superficial 
professor  considers  as  his  evidence  of  uprightness  of  heart,  is  often 
only  the  unavailing  resistance  of  a  natural  enlightened  conscience 
to  the  ruling  principle  of  the  heart.  The  hght  and  power  of  con- 
science may  do  much  in  condemning  every  known  sin,  and  in 
restraining  from  many ;  in  illustrating  every  known  duty,  and 
insisting  upon  the  external  performance  of  many ;  while  yet  the 
full  "  dominion  of  iniquity^^  is  undisturbed.  Were  not  Ahab  and 
Judas  as  completely  under  this  "  dominion^''  after  their  repentance 
as  they  were  before  V  Did  not  Balaam,  with  all  his  knowledge — 
and  the  young  ruler,  with  all  his  natural  loveliness  and  semblance 
of  sincerity — "  lack  that  one  thing" — a  heart  delivered  from  the 
"  domhiion  of  its  own  iniquity  ^"'^  Yet  it  is  not  occasional  sur- 
prisals,  resisted  workings,  abhorred  lusts,  nor  immediate  injections 
of  evil  and  blasphemous  thoughts  ;  hut  only  the  ascendency  of  sin 
in  the  affections  that  proves  its  reigning  power.  The  throne  can 
admit  but  of  one  ruler  ;  and  therefore,  though  grace  and  iniquity 
may  and  do  co-exist  within,  they  cannot  be  co-partners  in  one 
sovereignty.  Yet  forget  not  that  every  sinful  indulgence  is  for  the 
moment  putting  the  sceptre  into  the  hands  of  our  worst  enemies. 
The  setting  up  of  an  usurper  is  the  virtual  dethronement  of  the 
rightful  sovereign.  The  subjection  to  sin  is  therefore  the  rejection 
of  Christ. 

How  inestimably  precious  is  the  thought,  that  deliverance  from 
this  cursed  dominion  is  inseparably  connected  with  a  state  of  ac- 
ceptance with  God  !  The  man  who  enjoys  the  unspeakable  bless- 
ing of  pardoned  iniquity,  is  he  "  in  whose  spirit  there  is  no  guile."* 
He  has  a  work  done  within  him,  as  well  as  for  him.  His  Saviour 
is  a  whole  Christ — "  made  of  God  unto  him  Sanctification  and" 
complete  '•'  Redemption,"  as  well  as  "  Righteousness."^  He  comes 
to  the  cleansing  fountain,^  as  the  double  cure  of  his  iniquity — 
equally  effectual  to  wash  from  its  power  as  from  its  guilt. 

But  let  us  duly  estimate  the  value  of  David's  preservation.  He 
had  been  used  to  "  hide  the  word  in  his  heart,"  as  his  safeguard 
against  sin,*  and  from  his  own  experience  of  its  power  he  had  rec- 
ommended it  to  the  especial  attention  of  the  young.*^  Yet  the 
recollection  of  his  continual  forgetfulness  and  conscious  weakness, 
leads  him  to  turn  his  rule  into  a  matter  of  prayer — Order  my  steps 
in  thy  word — implying,  that  if  his  steps  were  not  ordered^  from 
want  of  their  keeping,  iniquity  would  regain  its  dominion.  And 
who  of  us  have  not  daily  need  of  this  ruling  discipline?  Without 
it,  all  is  disorder.     Our  scattered  affections  need  to  be  "  united"  in 

1  1  Kings  xxi.  27;  xxii.    Matt,  xxvii.  3—5.  2  2  Peter  ii.  15.    Mark  x.  21,  22. 

3  Psalm  xxxii.  1,  2.  M  Cor.  i.  30.  6  Zech.  liii.  1. 

•  1  Cor.  XV.  56.  t  Verse  9. 


216 


EXPOSITION    OF    PSALM    CXIX. 


one  central  principle/  under  the  direction  of  the  word.  The  uni- 
versal influence  of  this  rule  also  is  so  important.  The  word  not 
only  cheers  our  path,  but  orders  our  steps.^ — Every  act — every 
duty — are  as  steps  in  the  heavenward  path — guarding  us  from  the 
devious  paths  on  either  side,  beset  with  imperceptible  danger,  and 
spread  with  the  fowler's  snare.  And  what  a  blessed  path  would 
this  be  for  us,  if  we  had  singleness  and  simplicity  always  to  "  look 
right  on,  and  straight  before  us  l"^  But  alas !  we  are  often  only  half 
roused  from  our  security.  The  word  is  forgotten  ;  or  there  is  an 
unreadiness  to  receive  its  Divine  impressions.  Our  own  wisdom  is 
consulted :  and,  "  or  ever  we  are  aware,"  "mi^'wi^y"  regains  a  tem- 
porary "  dominion  over  usJ^ 

Now  I  would  ask  myself — What  do  I  know  of  this  godly,  care- 
ful walk?  Am  I  frequently  during  the  day  looking  upward  to  my 
heavenly  guide ;  and  then  looking  into  his  word  as  my  direction 
in  the  way  ;  and  lastly,  considering  my  heart  and  conduct,  whether 
it  is  "  ordered  in  the  word  ?"  The  man,  who  has  "  the  law  of 
God  in  his  heart,"  alone  possesses  the  security,  that  "  none  of  his 
steps  shall  slide."*  When  I  take  therefore  a  step  into  the  world,  let 
me  ask — Is  it  "  ordered  in  God's  word,^^  which  exhibits  Christ  as 
my  perfect  example  ;  so  that,  walking  after  him,  and  following  in 
his  steps,  I  may  be  able  to  frame  my  temper  and  habits  according 
to  this  unsullied  pattern? 

But  let  us  mark,  how  fully  is  this  prayer  warranted  by  the  special 
promise  of  the  Gospel,  "  >S'm  shall  not  have  dominion  over  you  ; 
for  ye  are  not  under  the  laiv,  but  under  grace.""^  The  law  stirred 
up  sin,  and  gave  it  increased  power ;  while  it  left  us  to  our  un- 
assisted exertions  to  subdue  it.  We  watch,  pray,  and  strive  against 
it :  yet,  alas  !  it  mocks  our  efforts — rages,  yea.  tyrannizes  more  than 
ever.*'  But  it  is  the  cross  of  Calvary,  that  gave  the  child  of  God 
his  first  right  view  of  sin,  that  first  made  him  loathe  it,  that  first 
enabled  him  to  contemplate  a  holy  God  without  fear,  and  even  with 
confidence. — This — this  alone  subdues  his  pride,  rebellion,  enmity, 
selfishness.  In  him  that  hung  there,  we  trust  as  an  Almighty  con- 
queror ;  and  we  are  made  ourselves  "  more  than  conquerors  through 
him  that  loved  us."'  His  very  name  of  Jesus^  marks  his  office, 
his  crown,  his  glory.  Here  therefore — not  in  doubts  and  fears— 
not  in  indolent  mourning  for  sin — heve  lies  the  appointed  means  of 
present  relief — the  only  hope  of  final  victory.  "  Iniquity^^  even 
when  subdued,  will  struggle  to  the  last  for  ^^  dominion  ;"  but  look- 
ing to  and  living  on  Jesus,  we  have  the  victory  still.  The  more 
clear  our  view  of  Jesus  the  more  complete  is  our  victory.  Supplies 
of  continual  strength  will  ever  be  vouchsafed  to  restrain  the  "  do- 
minion of  iniquity, ^^  and  even  to  "  keep  under"  its  daily  risings  ; 
except  as  they  may  be  needful  for  the  exercise  of  our  graces,  and 
be  eventually  overruled  for  the  glory  and  praise  of  our  faithful  God. 


>  Psalm  Ixxivi.  11. 

3  Prov.  iv.  25. 

•  lb.  vu.  8.    1  Cor.  XI.  16. 


a  Verse  105;  xvii.  4;  xix.  11.    Prov.  vi.  23. 
<  Psalm  xxxvii.  31.  6  Rom.  vi  14,  with  12. 

7  Rom.  viii.  37.  8  Matt.  L  21. 


VERSE  134.  217 

134.  Deliver  me  from  tM  oppression  of  man :  so  will  I  keep  thy  precepts. 

"  Many  are  the  afflictions  of  the  righteous,"^  from  external  as 
well  as  from  internal  enemies — not  only  from  their  own  "  iniquity ^^"^ 
but  '•''from  the  oppression  of  inan.''^  Yet  "  man  is  only  the  Lord's 
hand  and  sword,"^  and  he  can  only  move  under  the  overruling 
guidance  of  our  Father's  wisdom  and  love.  Not  indeed  that  the 
believer  would  (except  in  submission  to  the  will  of  God)^  desire  his 
"  deliverance'^  from  this  trouble  on  account  of  personal  pain  and 
distress  ;  but  he  sometimes  finds  peculiar  circumstances  of  trial  an 
unavoidable  hindrance  in  the  service  of  his  God.  And  his  con- 
viction sends  him  to  the  throne  of  grace :  and  there  he  never  makes 
interest  in  vain.  "  JHe  cries  unto  the  Lord  because  of  the  oppress- 
ors :  and  he  sends  a  iSavioiir,  and  a  great  one  :  and  he  delivers 
him:"' 

The  power  of  faith  is  indeed  Omnipotent.  Mountains  are  re- 
moved from  their  place,  or  they  become  "  plains  before"^  it ;  "  or 
the  worm"  is  enabled  to  "  thresh  them,  and  beat  them  small,  and 
make  them  as  chaflf."^  Often  is  the  Christian  strengthened  to 
overcome  the  most  formidable  opposition,  and  to  "  profess  a  good 
profession  before  many  witnesses,"^  who  are  "watching  for  his 
halting."^  The  grace  of  Christ  will  make  the  hardest  duty  easy  ! 
and  the  love  of  Christ  will  make  the  sharpest  trials  sweet :  yet, 
where  in  the  continued  exercise  of  faith  the  obstacles  to  conscien- 
tious service  remain  unmoved,  (as,  for  instance,  a  child  of  God  re- 
strained in  the  fetters  of  a  worldly  family  from  a  free  and  avowed 
obedience,)  we  may  lawfully  pray,  that  the  providence  of  God 
would  deliver  from  the  oppression  of  man,  that  we  might  keep 
his  precepts. 

A  time  of  deliverance,  as  well  as  a  time  of  persecution,  has 
proved  a  season  of  extraordinary  prosperity  in  the  church  of  God. 
When  "  the  Churches  had  rest  throughout  all  Judea  and  Galilee 
and  Samaria,''  they  "  were  edified  ;  and  walking  in  the  fear  of  the 
Lord,  and  in  the  comfort  of  the  Holy  Ghost,  tvere  multiplied:''^ 
And  thus  in  individual  experience,  whatever  be  the  benefit  of  per- 
secution, yet  the  weariness  of  a  long  protracted  conflict  is  often 
more  than  flesh  and  blood  can  bear  ;  and  which  he  who  "  knoweth 
our  frame,"'"  will  not  refuse  to  look  upon,  and  remove,  in  answer  to 
the  prayers  of  his  afflicted  people."  At  the  same  time,  our  prone- 
ness  to  self-indulgence,  and  our  natural  inchnation  to  shrink  from 
discipline — as  needful  as  our  food — require  this  prayer  to  be  pre- 
sented with  exceeding  caution  and  self-jealousy.  There  is  great 
danger,  lest,  in  our  eagerness  to  escape  from  the  difficulties  of  our 
path,  we  should  lose  the  important  benefit  intended  by  them.  We 
must  therefore  accompany  the  petition  for  deliverance  with  a  sin- 
cere purpose  to  "  keep  God's  preceptsJ^^^    For  how  many  have  ex- 

1  Psalm  xxxiv.  19.  2  lb.  xvii.  13,  14. 

3  See  the  example  of  David,  2  Sam.  xv.  25,  26;  and  of  David's  Lord,  Luke  xxii.  42. 

4  Isaiah  xix.  20.  5  Matt.  xxi.  21,  22.     Zech.  iv.  7.  «  Isaiah  xli.  14,  15. 
7  1  Tim.  vi.  12.              »  Jer  xx.  10.             9  Acts  ix.  31.          ^  Psalm  ciii.  14. 

"  Psalm  cxxxY.  3.    1  Cor.  i.  13.  W  Luke  i.  74. 


218 


EXPOSITION    OF    PSALM    CXIX. 


posed  the  unsoundness  of  their  own  hearts,  when  the  supplication 
has  been  heard,  the  deliverance  granted,  and  the  promise  of  obedi- 
ence been  forgotten  ! 

Fellow-Christian  !  have  your  circumstances  of  trial  ever  dictated 
this  prayer  ?  How  then  have  you  improved  your  liberty,  when  the 
answer  has  been  vouchsafed  ?  Has  the  "  way  of  escape  made"  for 
you  been  kept  in  grateful  remembrance  ?^  Has  the  effect  of  your 
"  deliver ayice'''  been  visible  in  an  increasing  love  and  devotedness 
to  the  Lord's  service  ?  Oh !  let  a  special  Ebenezer  be  set  up  to 
mark  this  special  achievement  of  prayer.^  Let  the  mercy  be  con- 
nected with  the  sympathy  of  our  *'  faithful  and  merciful  High- 
Priest,  who  being  himself  touched  with  the  feeling  of  your  infirmi- 
ties" has  pleaded  for  your  succor  and  release.^  And  be  encouraged 
henceforth  to  tread  the  ways  of  God  with  more  firmness  and  sensi- 
ble stay,  "  having  your  feet  shod  with  the  preparation  of  the  Gospel 
of  peace."*  But  remember — the  blessing  of  the  cross  is  lost,  if  it 
does  not  issue  in  a  song  of  praise — if  we  have  not  taken  it  up  as  a 
token  of  fatherly  love.  At  all  times  the  safest  and  shortest  way  to 
peace,  is  to  let  God  use  his  own  methods  with  us ;  to  live  the  pres- 
ent moment  to  him  in  the  situation  in  which  he  h£Ls  placed  us ; 
not  dreaming  of  other  circumstances  more  favorable  to  our  spiritual 
prosperity  ;  but  leaving  ourselves,  our  difficulties,  our  discourage- 
ments, in  his  hands,  who  makes  no  mistakes  in  any  of  his  dispen- 
sations— but  who  orders  them  all,  that  they  may  "  turn  to  our  sal- 
vation, through  our  prayer,  and  the  supply  of  the  Spirit  of  Jesus 
Christ."^ 


135.  Make  thy  face  to  shine  upon  thy  servant;  and  teach  me  thy  statutes. 

If  the  Lord  " deliver  21s  from  the  oppression  of  man^''  and 
"  make  even  our  enemies  to  be  at  peace  with  us ;""  still,  if  we  are 
in  spiritual  health,  we  shall  be  restless  and  uneasy,  until  he  "  m^ake 
his  face  to  shine  upon  usJ^  And  in  the  Scripture  revelation  of 
God,  "dwelling  between  the  cherubims,"^  and  therefore  on  the 
mercy-seat^ — with  the  "  rainbow,''  the  emblem  of  "  the  covenant 
of  peace,"  "  round  about  the  ihrone,'^^  as  if  to  invite  the  access  of 
sinners,  from  every  quarter — have  we  not  full  warrant  to  plead, 
"  Thotc  that  dwellest  between  the  cherubims,  shine  forth  ;  stir  up 
thy  strength,  and  come  and  save  us  ?  Turn  us  again,  O  God ; 
and  cause  thy  face  to  shine,  and  we  shall  be  saved."'"  Others  we 
see  eagerly  asking,  "  Who  will  show  us  any  good  ?"  Alas  !  they 
will  discover  in  the  end,  that  they  have  "  spent  their  money  for 
that  which  is  not  bread,  and  their  labor  for  that  which  satisfiefh 
not.""  The  believer's  incessant  cry  is— Let  me  see  "the  King's 
face."'*    This  is  a  blessing  worth  praying  for.     It  is  his  heart's  de- 


1  Comp.  2  Chron.  xxxii.  23—25,  with  Psalm  ix.  13,  14. 
»  Heb.  iv.  15:  ii.  18.  <  Eph.  vi.  15. 


«  1  Sam.  vii.  12. 
Eph.  vi.  15.  6  Phil.  i.  19. 

•  Prov.  xvi.  7.  '2  Kings  xix.  15.     Psalm  xcix.  1.     Ezek.  x.  1—5. 

8  Exod.  XXV.  17—22,  with  Rom.  ui.  25.  »  Rev.  iv.  3.  'o  Ps.  Ixxx.  1—3. 

"  Isaiah  Iv.  2,  with  Psabn  iv.  6.  ^  Comp.  Prov.  xvi.  15. 


VERSE  135.  219 

sire,  his  present  privilege,  and — what  is  infinitely  better — his  sure 
and  everlasting  joy.     "  They  shall  see  his  face  ^''^ 

It  is  both  important  and  interesting  to  mark  the  repetitions — 
always  new — in  this  beautiful  Psalm.  David  had  just  before 
prayed,  "  Look  thou  upon  me,  and  be  merciful  unto  we."*  Per- 
haps another  passing  cloud  had  passed  his  sky.  Again  he  darts  up 
the  same  prayer,  "  Make  thy  face  to  shine  upon  thy  servant.^^ 
Such  cries  in  the  mouth  of  this  holy  servant  of  God,  must  have 
been  most  hopeless  petitions — nay,  the  expression  of  the  most 
daring  presumption, — had  he  not  been  acquainted  with  the  only 
true  way  of  access  to  God,  joyfully  led  to  renounce  every  other  way, 
and  enabled  dihgently  to  improve  this  acceptable  approach  to  his 
God.  Indeed  whatever  obscurity  may  hang  over  the  question  re- 
lating to  the  faith  of  the  Old  Testament  believers,  their  confidence 
at  the  throne  of  grace  shows  them  to  have  attained  a  far  more 
distinct  perception  of  Christian  privilege,  through  the  shadowy 
representations  of  their  law,  than  is  commonly  imagined.  Else 
how  could  they  have  been  so  wrestling  and  persevering  in  their 
petitions ;  overcoming  the  spirit  of  bondage,  and  breathing  out  the 
spirit  of  adoption  in  the  expression  of  their  wants  and  desires  be- 
fore the  Lord  ?  The  prayers  of  the  Old  Testament  church  are  not 
more  distinguished  for  their  simpHcity,  spirituality,  and  earnestness, 
than  for  their  unfettered,  evangelical  confidence.  When  they  ap- 
proached the  footstool  of  the  Divine  Majesty,  with  the  supplications, 
'•  Make  thy  face  to  shine  upon  thy  servanf^ — "  Thou  that  dwell- 
est  between  the  cherubims,  shine  forth'^ — it  was  as  if  they  had 
pleaded,  '  Reconciled  Father,  thou  that  sittest  upon  a  throne  of 
grace — look  upon  us  ! — Abba.  Father,  be  gracious  to  us  P 

Many,  however,  seem  to  despise  this  child-like  confidence.  They 
go  on  in  heartless  complaining  and  uncertain  apprehensions  of  their 
state  ;  as  if  doubting  was  their  life,  and  as  if  they  might  rest  upon 
the  presumption,  that  the  "  shining  of  God^s  face  upon  them>^^  is 
not  indispensable  to  their  salvation.  But  will  they  then  be  content 
to  "  be  saved,  yet  so  as  by  fire,"  instead  of  having  "  an  entrance 
ministered  unto  them  abundantly  into  the  everlasting  kingdom  of 
our  Lord  and  Saviour  ?"^  Is  it  enough  for  them  to  be  just  alive, 
when  "  the  things  that  remain,"  from  want  of  being  duly  cherished, 
"  are  ready  to  die  ?"  If  they  can  be  safe  without  a  conscious  in- 
terest in  the  favor  of  God,  can  they  be  so  without  the  desire  for  it  ? 
Is  not  this  assurance  attainable  ?  Is  it  not  commanded  V  Is  it 
not  most  desirable?  This  cold  contentment  clouds  the  integrity 
of  their  profession.  For  God's  real  people  are  living  habitually 
either  in  spiritual  enjoyment,  or  in  restless  dissatisfaction.  Their 
dark  seasons  are  times  of  wrestling  supplication^ — seasons  of  deep 
humiIiation,nenderness  of  spirit,'  and  constant  waiting  upon  God,* 
until  he  "  makes  his  face  to  shine  upon  his  servajitsP     They  can 

»  Rev.  xxu.  4.  2  Verse  132.  3  Comp.  1  Cor.  iii.  15.    2  Peter  i.  11. 

4  See  2  Cor.  xiii.  5.    Heb.  vi.  11.    2  Peter  i.  10.         s  pg.  Ixxxviii.  1—3 ;  cxxx.  1, 2. 
6  Lam.  iii.  20—22.    Micah  vii.  9.  "^  Lam.  iii.  31—40. 

8  Psalm  xl.  1—3;  cxxx.  5,  6.    Isaiah  viii.  17;  1. 10. 


220 


EXPOSITION    OF    PSALM    CXIX. 


dispense  with  ordinary  comforts.  But  it  is  death  to  be  without 
him.  "  All  their  springs  are  in  him."  They  estimate  their  hap- 
piness by  the  shining — and  their  misery  by  the  clouding — of  his 
face.  This  is  the  true  principle  of  assurance,  even  if  this  most 
important  blessing  be  not  sensibly  enjoyed. 

How  then  stands  the  case  between  us  and  God  ?  From  our- 
selves originates  the  mist,  which  darkens  the  shining.^  His  sov- 
ereign free  grace  blots  the  cloud  away.^  We  raise  the  mountains 
of  separation.3  The  Almighty  power  of  our  great  Zerubbabel 
removes  them.'*  To  ourselves  then  be  all  the  shame.  To  him  be 
all  the  praise ! 

But  how  may  we  realize  more  constant  sunshine  ?  Apart  from 
the  hindrances  just  alluded  to,  others  are  mainly  to  be  found  in 
mistaken  or  contracted  views  oif  the  Gospel.  Hence,  therefore,  the 
value  of  enlarged  apprehensions  of  the  Gospel  of  the  grace  of  God 
— of  its  fulness,  satisfying  every  claim,  and  supplying  every  want — 
of  its  freeness,  unincumbered  with  conditions,  and  holding  forth 
encouragement  to  the  most  unworthy — of  its  holiness,  restraining 
the  hindrances  to  enjoyment — and  of  its  security,  affording  per- 
manent rest  in  the  foundations  of  the  covenant  of  grace.  The 
life  of  faith  will  thus  be  maintained  in  more  full  contemplation  of 
Jesus,  and  renewed  reliance  upon  him ;  and  walking  in  closer 
communion  with  him,  our  hope  will  be  enlivened  with  the  constant 
sense  of  reconciliation  and  love. 

We  need  not  wonder  at  the  Psalmist's  persevering  determination 
to  seek  " the  shining  of  the  LorcVs  face'''  This  high  privilege  is 
connected  no  less  with  the  Christian's  public  usefulness  than  with 
his  personal  enjoyment.  For  who  is  most  likely  to  win  others  to 
the  love  of  the  Saviour,  and  to  the  service  of  God — to  enliven  the 
drooping  soul,  or  to  recover  the  backslider?  Is  it  not  he,  who 
lives  most  in  the  sunshine  of  the  Gospel,  and  who  therefore  has 
most  to  tell  of  its  heavenly  joy  1  But  you  say,  '  My  heart,  alas ! 
is  so  cold  and  barren,  my  affections  so  languid,  my  desires  so  faint, 
my  sky  so  often  clouded.  I  do  not  forget  that  I  am  a  child  ;  hut 
a  child  in  disgrace  is  too  often  my  dishonorable  character  and 
wretched  condition.'  Then  exercise  your  faith  in  going  where 
David  was  wont  to  go.     As  a  penitent  child,  "  arise,  and  go  to 

your  Father" "only  acknowledge   your  iniquity"^ — tell   your 

complaint  before  him — resort  much  and  often  to  him  ;  be  importu- 
nate ;  be  patient ;  plead  the  name^  and  merits  of  Jesus  ;  and  you 
will  not,  you  cannot,  plead  in  vain ;  you  will  once  more  walk  hap- 
pily, holily,  as  well  as  confidently,  in  the  light  of  your  Father's 
countenance.  And  in  marking  more  carefully  his  gracious  dealings 
with  your  soul,  you  will  be  kept  from  formality,  hardness,  and  des- 
pondency. 

But  we  cannot  expect  this  shining,  save  in  the  paths  of  God  ;^ 
and  he  who  looks  for  comfort,  while  careless  of  duty,  is  only  the 


*  Isaiah  Ivii.  17. 
6  Jer.  iii.  13. 


2  lb.  iliv.  22, 
«  John  xiv.  13,  14. 


8  lb.  lix,  2.  *  Zech.  iv.  7. 

1  lb.  21—23.    laa.  liiv.  5.    Gal.  vi.  16. 


VERSE  136.  221 

victim  of  his  own  delusions.  Well,  therefore,  does  the  child  of 
God — longing  for  higher  enjoyment,  and  learning  more  of  his  own 
ignorance,  add  his  petition,  "  Teach  me  thy  statutes^  And  he 
that  taught  us  this  petition,  will  himself,  according  to  his  promise, 
be  our  teacher  in  the  way  of  holiness.^  And  if,  under  his  teach- 
ing, in  the  pathway  to  glory — our  God  "  makes  his  face  to  shine 
upon  us,^^  what  more  want  we  to  beguile  the  toil  and  weariness  of 
the  way  ?  And  if  one  beam  of  his  countenance,  though  but  dimly 
seen  through  this  sinful  medium,  exceeds  the  glories  of  ten  thousand 
worlds — what  will  it  be  to  live  under  the  perpetual  cloudless  "  shin- 
ing- of  his  face  /" 

Believer !  does  not  this  prospect  invigorate  every  step  of  your 
journey  ?  Your  Lord  is  at  hand.  Soon  will  he  appear  to  gladden 
with  his  inexpressible  smile  every  soul  that  is  in  readiness  for  him. 
Oh  !  seek  to  realize  his  approach,  and  with  holy  aspirations  and 
joyful  expectancy  respond  to  his  welcome  voice,  "  He  which  tes- 
tifieth  these  things  saithj  Surely  I  come  quickly  :  Amen,  Even 
soj  CQm£,  Lord  JesusJ^^ 

136.  Rivers  of  waters  run  down  mine  eyes^  because  they  keep  not  thy  law. 

If  the  Lord  teaches  us  the  privileges  of  his  statutes ^  he  will 
teach  us  compassion  for  those  who  keep  them  not.  This  was  the 
mind  of  Jesus.  His  hfe  exhibited  one,  whose  '  heart  was  made  of 
tenderness.'  But  there  were  some  occasions,  when  the  display  of 
his  compassion  was  peculiarly  striking.  Near  the  close  of  his  life, 
it  is  recorded,  that,  "  when  he  was  come  near,  and  beheld  the  city'' 
— "  beautiful  for  situation,  the  joy  of  the  whole  earth"^ — but  now 
given  up  to  its  own  ways,  and  "  wrath  coming  upon  it  to  the  utter- 
most," he  "wept  over  it."^  It  was  then  a  moment  of  triumph. 
The  air  was  rent  with  hosannahs.  The  road  was  strewed  with 
branches  from  the  trees,  and  all  was  joy  and  praise.^  Amid  all 
this  exultation,  the  Saviour  alone  seemed  to  have  no  voice  for  the 
triumph — no  heart  for  joy.  His  omniscient  mind  embraced  all  the 
spiritual  desolation  of  this  sad  case  ;  and  he  could  only  weep  in  the 
midst  of  a  solemn  triumph.  "  Rivers  of  waters  ran  down  his 
eyes.,  because  they  kept  not  his  law." 

Now  a  Christian  in  this  as  in  every  other  feature  will  be  con- 
formed to  the  image  of  his  Lord.  His  heart  will  therefore  be 
touched  with  a  tender  concern  for  the  honor  of  his  God,  and  a 
pitying  concern  for  those  wretched  sinners,  that  " keep  not  his  law" 
and  are  perishing  in  their  own  transgressions.  Thus  was  ^^just 
Lot"  in  Sodom,  ^^  vexed  with  the  filthy  conversation  of  the  wicked."'' 
Thus  did  Moses  "  fall  down  before  the  Lord,  as  at  the  first,  forty 
days  and  forty  nights  ;  he  did  neither  eat  bread  nor  drink  water, 
because  of  all  their  sins  which  they  had  sinned^  in  doing  wickedly 
in  the  sight  of  the  Lord  to  provoke  him  to  anger. "^    Thus  also 

1  Ezek  xxxvi.  27.        2  Rev.  xxii.  20.        3  Corap.  Jer.  ix.  1 ;  liv.  17.    Lam.  ii.  18. 
4  Psalm  xlviii.  2.  5  Luke  xix.  41 .    Comp.  Matt,  xxiii.  37,  also  Mark  iii.  5. 

6  Comp.  Luke  xix.  36—40.  7  2  Peter  ii,  7,  8.  »  Deut.  ix.  18, 19. 


222 


EXPOSITION    OF   PSALM    CXIX. 


Samuel,  in  the  anticipation  of  the  Lord's  judgments  upon  Saul,. 
^^  grieved  himself^  and  cried  unto  the  Lord  all  night.^^^  Ezra, 
on  a  similar  occasion  in  the  deepest  prostration  of  sorrow,  "  rent 
his  garment  and  his  mafitle,  and  plucked  off  the  hair  of  his 
head  and  of  his  beard,  and  sat  down  astonied  until  the  evening 
sacrificey^  And  if  David  was  now  suffering  from  the  oppression 
of  man,^  yet  his  own  injuries  never  drew  from  him  such  expres- 
sions of  overwhelming  sorrow,  as  did  the  sight  of  the  despised  law 
of  his  God. 

Need  we  advert  to  this  tender  spirit,  as  a  special  characteristic 
of  "  the  minister  of  the  Lord  ?"  Can  they  fail  in  this  day  of  abound- 
ing wickedness — even  within  the  bounds  of  their  own  sphere — to 
hear  the  call  to  "  weep  between  the  porch  and  the  altar  ?"*  How 
instructive  is  the  posture  of  the  ancient  prophet — first  pleading 
openly  with  the  rebellion  of  the  people — then  "  his  soul  weeping  in 
secret  places  for  their  pride  ?"«  Not  less  instructive  is  the  great 
apostle — his  "  conscience  bearing  witness  in  the  Holy  Ghost  to  his 
great  heaviness  and  continual  sorrow  in  his  heart  for  his  brethren, 
his  kinsmen  according  to  the  flesh.^'^  In  reproving  transgressors, 
he  could  only  write  to  them  "  out  of  much  affliction  and  anguish 
of  heart  with  many  tears  ;"^  and  in  speaking  of  them  to  others, 
with  the  same  tenderness  of  spirit,  he  adds,  "  Of  whom  I  tell  you 
even  weeping.^'^  Tears  were  these,  of  Christian  eloquence  no  less 
than  of  Christian  compassion. 

Thus  uniformly  is  the  character  of  God's  people  represented — 
not  merely  as  those  that  are  free  from,  but  as  "  those  that  sigh 
and  that  cry  for  all  the  abominations,  that  be  done  in  the  m,idst 
of  the  landP  They — they  alone — are  marked  out  for  mercy  in 
the  midst  of  impending,  universal  ruin.^  The  want  of  this  spirit 
is  ever  a  feature  of  hardness  and  pride — a  painful  blot  upon  the 
profession  of  the  Gospel.'"  How  wide  the  sphere  presenting  itself 
on  every  side  for  the  unrestrained  exercise  of  this  yearning  com- 
passion !  The  appalling  spectacle  of  a  world  apostatized  from  God, 
of  multitudes  sporting  with  everlasting  destruction — as  if  the  God 
of  heaven  were  ''  a  man  that  he  should  lie,""  is  surely  enough  to 
force  "  rivers  of  waters'''  from  the  hearts  of  those  who  are  con- 
cerned for  his  honor.  What  a  mass  of  sin  ascends  as  a  cloud  be- 
fore the  Lord,  from  a  single  heart !  Add  the  aggregate  of  a  village 
— a  town — a  country — a  world  !  every  day — every  hour — every 
moment — well  might  the  "  rivers  of  waters^^  rise  to  an  overflowing 
tide,  ready  to  burst  its  barriers.  We  speak  not  of  outward  sensi- 
bility (in  which  some  may  be  constitutionally  deficient,  and  the  ex- 
uberance of  which  may  be  no  sign  of  real  spiritual  affection)  but  we 
ask — Do  we  lay  to  heart  the  perishing  condition  of  our  fellow-sin- 
ners ?    Could  we  witness  a  house  on  fire,  without  speedy  and  prao 

U  Sam.  IV.  11,  35.  2  Ezra  ix.  3,  4.  3  Verse  134.  *  Joel  ii.  17. 

«  Jer.  xiii.  17.  «  Rom.  ix.  1—3.  "^  2  Cor.  ii.  4. 

«  Phil.  iii.  18.    Comp.  Acts  xx.  19.  •  Ezek.  ix.  4.  "  1  Cor.  y.  % 

"  Numb,  xxiii.  16. 


VERSE  136.  223 

tical  evidence  of  our  compassion  for  the  inhabitants?  And  yet, 
alas  !  how  often  do  we  witness  souls  on  the  brink  of  destruction — 
unconscious  of  danger,  or  bidding  defiance  to  it — with  comparative 
indifference  !  How  are  we  Christians,  if  we  believe  not  the  Scrip- 
ture warnings  of  their  danger  ?  or  if,  believing  them,  we  do  not  be- 
stir ourselves  to  their  help  ?  What  hypocrisy  is  it  to  pray  for  their 
conversion,  while  we  are  making  no  effort  to  promote  it  ?  Oh  !  let 
it  be  our  daily  supplication,  that  this  indifference  concerning  their 
everlasting  state  may  give  place  to  a  spirit  of  weeping  tenderness ; 
that  we  may  not  be  living,  as  if  this  world  were  really,  what  it  ap- 
pears to  be,  'a  world  without  souls;' that  we  may  never  see  the 
Sabbaths  of  God  profaned,  his  laws  trampled  under  foot,  the  ungodly 
"  breaking  their  bands  asunder,  and  casting  away  their  cords  from 
them,"i  without  a  more  determined  resolution  ourselves  to  keep 
these  laws  of  our  God,  and  to  plead  for  their  honor  with  these  ob- 
stinate transgressors.  Have  we  no  near  and  dear  relatives,  yet  "  ly- 
ing in  wickedness — dead  in  trespasses  and  sins  ?"  To  what  blessed 
family,  reader,  do  you  belong,  where  there  are  no  such  objects  of 
pity  ?  But  be  it  so — it  is  well.  Yet  are  you  silent  ?  Have  you 
no  ungodly,  ignorant  neighbors  around  you  ?  And  are  they  un- 
warned as  well  as  unconverted  ?  Do  you  visit  them  in  the  way  of 
courtesy  or  kindness,  yet  give  them  no  word  of  affectionate  entreaty 
on  the  concerns  of  eternity  ?  Let  our  famihes  indeed  possess,  as 
they  ought  to  possess,  the  first  claim  to  our  compassionate  regard. 
Then  let  our  parishes,  our  neighborhood,  our  country,  the  world, 
find  a  place  in  our  affectionate,  prayerful,  and  earnest  consideration. 
Nor  let  it  be  supposed,  that  the  doctrine  of  sovereign  and  effec- 
tual grace  has  any  tendency  to  paralyze  exertion.  So  far  from  it, 
the  most  powerful  supports  to  perseverance  are  derived  from  this 
source.  Left  to  himself — with  only  the  invitations  of  the  Gospel — 
not  a  sinner  could  ever  have  been  saved.  Added  to  these — there 
must  be  the  Almighty  energy  of  God — the  seal  of  his  secret 
purpose — working  upon  the  sinner's  will,  and  winning  the  heart  to 
God.  Not  that  this  sovereign  work  prevents  any  from  being  saved. 
But  it  prevents  the  salvation  from  being  in  vain  to  all,  by  securing 
its  appplication  to  some.  The  invitations  manifest  the  pardoning 
love  of  God  ;  but  they  change  not  the  rebel  heart  of  man.  They 
show  his  enmity ;  but  they  slay  it  not.  They  leave  him  without 
excuse — yet  at  the  same  time — they  be  applied — without  salvation. 
The  moment  of  life  in  the  history  of  the  saved  sinner  is,  when  he  is 
"  made  wiUing  in  the  day  of  the  Lord's  power,"^ — when  he  comes 
— he  looks — he  lives.  It  is  this  dispensation  alone  gives  the  Chris- 
tian laborer  the  spring  of  energy  and  hope.  The  palpable  and 
awful  proofs  on  every  side,  of  the  "  enmity  of  the  carnal  mind  against 
God,"  rejecting  alike  both  his  law  and  his  Gospel,  threaten  to  sink 
him  in  despondency.  And  nothing  sustains  his  tender  and  com- 
passionate interest,  but  the  assurance  of  the  power  of  God  to  remove 
the  resisting  medium,  and  of  his  purpose  to  accomplish  the  subjuga- 
iPsalmii.  3.  a  lb.  ex.  3. 


224 


EXPOSITION    OP   PSALM   CXIX. 


tion  of  natural  corruption  in  a  countless  multitude  of  his  redeemed 
people. 

The  same  yearning  sympathy  forms  the  life,  the  pulse,  and  the 
strength  of  Missionary  exertion,  and  has  ever  distinguished  those 
honored  servants  of  Godj  who  have  devoted  their  time,  their  health, 
their  talents,  their  all,  to  the  blessed  work  of  "  saving  souls  from 
death,  and  covering  a  multitude  of  sins."^  Can  we  conceive  of  a 
Missionary  living  in  the  spirit  of  his  work — surrounded  with  thou- 
sands  of  mad  idolaters,  hearing  their  shouts,  and  w^itnessing  their 
abominations,  without  a  weeping  spirit?  Indignant  grief  for  the 
dishonor  done  to  God — amazement  at  this  affecting  spectacle  of 
human  blindness — detestation  of  human  impiety — compassionate 
yearnings  over  human  wretchedness  and  ruin — all  combine  to  force 
tears  of  the  deepest  sorrow  from  a  heart  enlightened  and  constrained 
by  the  influence  of  a  Saviour's  love.^  This,  as  we  have  seen,  was 
our  Master's  spirit.  And  let  none  presume  themselves  to  be  Chris- 
tians, if  they  are  destitute  of  "  this  mind  that  was  in  Christ  Jesus  ;"3 
if  they  know  nothing  of  His  melting  compassion  for  a  lost  world,  or 
of  his  burning  zeal  for  his  heavenly  Father's  glory. 

Oh  !  for  that  deep  realizing  sense  of  the  preciousness  of  immor- 
tal souls,  that  would  make  us  look  at  every  sinner  we  meet  as  a 
soul  to  be  "  pulled  out  of  the  fire,"  and  to  be  drawn  to  Christ ; — 
which  would  render  us  willing  to  endure  suffering,  reproach,  and 
the  loss  of  all,  so  that  w^e  might  win  one  soul  to  God,  and  raise  one 
monument  to  His  everlasting  praise  !  Happy  mourner  in  Zion  ! 
whose  tears  over  the  guilt  and  wretchedness  of  a  perishing  world 
are  the  outward  indications  of  thy  secret  pleadings  with  God,  and 
the  effusipn  of  a  heart  solemnly  dedicated  to  the  salvation  of  thy 
fellow-sinners  ! 

1  James  v.  20. 
2  '  My  God!  I  feel  the  mournful  scene; " 
My  bowels  yearn  o'er  dying  men ; 
And  fain  my  pity  would  reclaim, 
And  snatch  the  fire-brands  from  the  flame. 

But  feeble  my  compassion  proves, 
And  can  but  weep  where  most  it  loves ; 
Thine  own  all-saving  arm  employ, 
And  turn  these  drops  of  grief  to  joy.' 
3  See  Phil.  u.  4—7. 


VERSES  137,  138.  225 


PART    XVIII. 

137.  Righteous  art  thou,  O  Lord,  and  upright  are  thy  judgments. — 138.   Thy 
testimonies  that  thou  hast  commanded,  are  righteous,  and  very  faithful. 

The  advancing  Christian  learns  to  adore  the  awful  perfections 
of  his  God,  and  to  acknowledge  his  righteous  character  and  gov- 
ernment, even  when  "  his  ways  are  in  the  sea,  and  his  paths  in  the 
great  waters."^  "  Clouds  and  darkness  are  round  about  him  ; 
righteousness  and  judgment  are  the  habitation  of  his  throne."* 
We  have  already  brought  out  the  unvarying  testimony  of  his  peo- 
ple to  the  righteous  character  of  his  afflictive  dispensations.'  Even 
from  haughty  Pharaoh  was  a  similar  acknowledgment  extorted.* 
Adonibezek  also,  under  the  blow  of  his  hand,  cried  out,  "  As  I  have 
done,  so  God  hath  requited  me."^ 

Yet  in  this  path  "  we  walk  by  faith,  not  by  sight."^  Often  in 
Providence  "  his  footsteps  are  not  known.'"'  We  cannot  trace  the 
reasons  of  the  Divine  mind.  We  must  wait,  and  "  see  the  end  of 
the  Lord,"  when  the  disjointed  pieces  shall  be  compacted  into  one 
complete  texture  and  frame-work.  "  At  evening  time  it  shall  be 
light."*  Much  more  in  the  dispensations  of  grace  do  we  hear  the 
voice, — "  Be  still,  and  know  that  I  am  God."'  Doubtless  he  could 
give  his  grace  to  all  as  well  as  to  some.  Yet  none  have  a  claim 
upon  him.  Is  it  not  his  to  do  what  he  will  with  his  own'/  " Nay 
but,  O  man,  who  art  thou  that  repliest  against  God  ?"  "  shall  not 
the  Judge  of  all  the  earth  do  right  ?"^°  Thus  much  is  plain — enough 
to  silence  cavil,  and  justify  God — grace  is  freely  offered  to  all.  Man's 
own  will  rejects  it,  and  leaves  him  without  excuse.^'  Effectual 
grace  is  withheld  from  none,  but  those  who  deserve  that  it  should 
be  so.  None  are  forced  to  sin.  None  are  condemned  without 
guilt.^2  Therefore  when  we  stand  upon  the  ocean's  brink,  and  cry 
— "  Oh  !  the  depth  !"  are  we  not  constrained  to  the  adoring  acknowl- 
edgment, Righteous  art  thou^  O  Lord^  and  upright  are  thy  judg- 
ments. And  if  this  be  our  praise,  even  while  "  we  see  but  as  through 
a  glass  darkly,  and  know  but  in  part,"  how  much  more,  in  the 
world  of  unclouded  day,  when  we  shall  see  "  face  to  face,  and  know 
even  as  we  are  known"^^ — shall  we  sing  with  reverential  joy  "  the 
song  of  the  Lamb — Great  and  marvellous  are  thy  works.  Lord  God 
Almighty  !  just  and  true  are  thy  ways.,  thou  King  of  saints  !"'< 

The  young  Christian,  however,  less  able  to  grasp  those  deeper 
apprehensions,  exercises  himself  chiefly  in  His  more  engaging  per- 
fections of  long-suffering,  goodness,  and  love.     It  is  therefore  a  sat- 

1  Psalm  Ixvii.  19.  2  lb,  xcvii,  2.    Comp.  Deut.  xxxiL  4.  »  Verse.  75. 

<  Exod.  ix.  27.  s  Judges  i.  7.    Comp.  2  Chron.  xii.  6.  «  2  Cor.  v.  7. 

7  Psalm  Ixxvii.  19.  8  Zech.  xiv,  7.  »  Psalm  xlvi.  10. 

10  Matt.  XX.  15.    Rom.  ix.  19.    Gen.  xviii.  25.  »  Matt,  xxiii.  37.    John  v.  40. 

»2  Rom.  xi.  33.  w  i  Cor.  xui.  12.  "  Rev.  iv.  3. 

15 


226  EXPOSITION    OF    PSALM    CXIX. 

isfactory  evidence  of  growth  in  grace,  when  our  habitual  contem- 
plation of  God  fixes  upon  our  minds  the  more  full  and  awful  displays 
of  his  character ;  and  we  gather  from  thence  an  increase  of  light, 
peace,  humility,  and  consolation.  But  the  cross  of  Calvary  har- 
monizes to  our  view  at  once  the  most  appalling  and  the  most  en- 
couraging attributes.  Though  his  own  declaration — that  "  he  will 
by  no  means  clear  the  guilty'" — seemed  to  present  an  insurmount- 
able barrier  to  the  purpose  of  mercy ;  yet,  rather  than  the  glory  of 
a  God  of  love  should  be  obscured,  or  his  righteous  law  should  be 
mitigated,  "  he  spared  not  his  own  Son"^ — he  "  made  him,  who 
knew  no  sin,  to  be  sin  for  us."^ 

And  do  not  we  naturally  argue  from  his  nature  to  his  testimo- 
nies 7  If  he  be  righteouSj  nothing  unrighteous  can  come  from  him. 
His  testimonies  therefore  are  his  lively  image — like  himself — right- 
eous and  very  faithful — requiring  nothing  impossible — nothing 
unsuitable — perfect  love  to  God  and  man* — "our  reasonable  ser- 
vice,"^ no  less  our  privilege  than  our  duty  to  render.  None  that  are 
blessed  with  a  spiritual  apprehension  of  their  nature,  and  are  con- 
formed and  framed  to  them,  will  hesitate  in  setting  their  seal  to  the 
inscription,  "  The  judgments  of  the  Lord  are  true  and  righteous 
altogether.  The  law  is  holy,  and  the  commandment  holy^  and 
just^  and  good  P^^ 

But  let  us  take  care  to  exhibit  the  practical  influence  of  our  con- 
templations of  the  character  and  government  of  God.  The  uncon- 
verted— far  from  understanding  or  subscribing  to  our  acknowledg- 
ment— complain,  "  IVie  ways  of  the  Lord  are  not  equaV  '■^  My 
punishrjient  is  greater  than  I  can  bear.^^''  And  so  opposed  are 
the  ^^  righteous  judg7ne7its  of  God'^  to  the  perverseness  of  corrupt 
nature,  that  even  with  the  child  of  God  there  is  much  murmuring 
within,  that  needs  to  be  stilled — much  repining  to  be  hushed — much 
impatience  to  be  repressed — many  hard  thoughts  to  be  lamented, 
resisted,  and  banished.  Did  we  believe  more  simply,  how  much 
more  joy  would  there  be  in  our  faith,  and  readiness  in  our  submis- 
sion !  How  clearly  would  our  experience  show,  that  the  Lord  is 
upright ;  he  is  our  rock,  and  there  is  no  unrighteousness  in  him  !"^ 
In  returning,  then,  "  and  rest  shall  we  be  saved  ;  in  quietness  and 
confidence  shall  be  our  strength."^  In  the  submissive  acknowledg- 
ment of  the  Lord's  dispensations,  "  our  peace"  will  flow  "  as  a 
river;"*"  more  deep  and  extensive  as  it  approaches  the  ocean,  and 
fertilizing  our  souls  with  an  abundant  harvest  of  spiritual  peace 
and  enjoyment. 

139.  My  zeal  hath  consumed  me  ;  because  mine  enemies  have  forgotten  thy  words. 

Such  was  David's  high  estimation  oi  the  testimonies  of  his  Godj 
that  his  spirits  were  consumed  with  vehement  grief  in  witnessing 
their  neglect.    He  could  bear  that "  his  enemies'^  should  forget  him  ; 

1  Exod.  xxxiv.  7.         «  Rom.  viii.  32.         3  2  Cor.  v.  21.         *  Matt.  xxH.  37—39. 
5Rom.  xii.  1.  ^PB.xix.9.    Rom.  vii.  12.  7  Ezek.  xviii.  25.     Gen.  i v.  13. 

B  Psalm  xcii.  15.  »  Isaiah  zxx.  15.  ^c  lb.  zlviii.  18. 


VERSE  139.  227 

but  his  "  zeaV^  could  not  endure  that  they  should  ^^ forget  the  words 
of  his  Gody  Zeal  is  a  passion,  whose  real  character  must  be  de- 
termined by  the  objects  on  which  it  is  employed,  and  the  principle 
by  which  it  is  directed.  There  is  a  true  and  a  false  zeal,  differing 
as  widely  from  each  other,  as  an  heavenly  flame  from  the  infernal 
fire.  The  one  is  fervent  disinterested  affection,  expanding  the 
heart,  and  delighting  to  unite  with  the  whole  empire  of  God  in  the 
pursuit  of  a  good,  which  all  may  enjoy  without  envious  rivalry. 
The  other  is  a  selfish,  interested  principle,  contracting  the  heart, 
and  ready  to  sacrifice  the  good  of  mankind,  and  even  the  glory  of 
God,  to  its  own  individual  advantage.^  Were  its  power  proportioned 
to  its  native  tendency,  or  were  it  to  operate  extensively  in  an  asso- 
ciated body ;  it  would  end  in  detaching  its  several  members  each 
from  their  centre ;  in  disuniting  them  from  each  other ;  and,  as  far 
as  its  influence  could  reach,  crumbling  the  moral  system  into  dis- 
cordant atoms.  Too  often  does  this  baneful  principle  exemplify  it- 
self in  the  church — either  in  an  obstinate  opposition  to  the  truth  of 
the  Gospel,^  or  in  a  self-willed  contention  for  its  own  party.^  "  This 
wisdom  descendeth  not  from  above ;  but  is  earthly,  sensual,  devil- 
ish."* How  much  also  of  that  misguided  heat,  that  spends  itself 
upon  the  externals  of  religion,*  or  would  "  call  fire  down  from  hea- 
ven" in  defence  of  fundamental  truths,  may  be  found  among  us, 
exposing  its  blind  devotees  to  our  Master's  tender  rebuke,  "  Ye  know- 
not  what  manner  of  spirit  ye  are  of !"" 

Often  also  do  we  see  a  distempered  counterfeit  zeal,  dispropor- 
tioned  in  its  exercise,  wasting  its  strength  upon  the  subordinate 
parts  of  the  system  and  comparatively  feeble  in  its  maintenance  of 
the  vital  doctrines  of  Christ."^  Thus  it  disunites  the  Church  by  ad- 
herence to  points  of  difference,  instead  of  compacting  the  Church 
together  by  strengthening  the  more  important  points  of  agreement. 
Often  again,  by  the  same  process  in  practical  religion,  are  the  "  mint, 
anise,  and  cummin"  vehemently  contended  for ;  "  while  the  weightier 
matters  of  the  law"^  are  little  regarded. 

Widely  different  from  this  fervor  of  selfishness,  is  that  genuine 
zeal,  which  marks  the  true  disciple  of  our  Lord.  Enlightened  by 
the  word  of  God,  and  quickened  into  operation  by  the  love  of  Christ, 
it  both  shines  and  warms  at  the  same  moment.  It  is  indeed  the 
kindled  fire  of  heavenly  love,  exciting  the  most  tender  desires  and 
constant  efforts  for  the  best  interests  of  every  child  of  man,  so  far  as 
its  sphere  can  reach  ;  and  bounded  only  by  a  consistent  regard  to 
the  general  welfare  of  the  whole.  Thus  earnest  and  compassion- 
ate in  its  influence,  awakened  to  a  sense  of  the  preciousness  of  im- 
mortal souls,  and  the  overwhelming  importance  of  eternity,  it  is 
never  at  a  loss  to  discover  an  extended  sphere  for  its  most  vehe- 
ment and  constraining  exercises.      While  it  hates  the  sins  that 

I  Matt,  xxiii.  15.     Gal.  vi.  12,  13. 
2  John  xvi.  2.    Rom.  x.  2,  3.     Gal.  i.  13,  14.    Phil.  Hi.  6.  »  Gal.  iv.  17. 

« .Tames  iii.  15.  5  Matt.  xv.  1,  2;  xxiii.  25.  6  Luke  ix.  54,  55. 

f  Rom.  xiv.  1—6.  8  Matt,  xxiii.  23. 


228  EXPOSITION    OF    PSALM    CXIX. 

pass  on  every  side  before  ils  view,  it  is  all  gentleness  to  the  sinner ; 
and  would  gladly  weep  tears  of  blood  over  those  who  are  deaf  to 
the  voice  of  persuasion,  could  such  tears  avail  to  turn  them  from 
their  iniquity.  But,  knowing  all  human  unassisted  efforts  to  be  in- 
sufficient, it  gives  to  the  world  its  protest  against  the  abominations 
which  it  is  too  feeble  to  prevent ;  and  then  hastens  to  the  secret 
chamber  to  pour  out  its  wrestling  desires  in  the  tenderness  of  our 
Master's  intercession,  "  Father,  forgive  them,  for  they  know  not 
what  they  do.''^ 

Such  was  the  zeal  of  the  ancient  Lawgiver,  whose  spirit  (though, 
as  it  regarded  his  own  cause,  ^'"meek  above  all  the  men  which  were 
upon  the  face  of  the  earthj^'^)  "  waxed  hot'^^  on  witnessing  the 
grievous  dishonor  done  to  his  God  during  his  absence  on  the  mount. 
At  the  same  time,  (as  if  more  clearly  to  distinguish  the  holy  burning 
from  the  heat  of  his  own  spirit,)  how  fervently  did  he  plead  his  peo- 
ple's cause  in  secret  before  his  God,  as  he  had  manifested  his  con- 
cern for  the  honor  of  his  God  before  the  congregation  1^  Surely  he 
could  have  taken  up  this  language,  "  Mt/  zeal  hath  consumed  me, 
because  mine  enemies  have  forgotten  thy  wordsJ'^  Burning  with 
the  same  holy  flame,  the  great  Old  Testament  Reformer  bore  his 
testimony  against  the  universal  prevalence  of  idolatry;  making 
use  of  the  arm  of  temporal  power,^  and  of  the  yet  greater  power  of 
secret  complaint,*  to  stem  the  torrent  of  iniquity.  The  same  im- 
pulse in  later  times  marked  the  conduct  of  the  Apostles ;  when, 
"  rending  their  clothes,  and  running  in  among"  a  frantic  multitude 
of  idolaters,  by  all  the  power  of  their  entreaties  "  they  were  scarcely 
able  to  restrain  the  people^  that  they  had  not  done  sacrifice  unto 
themP''  On  another  occasion  the  great  Apostle,  forgetting  "  the 
goodly  stones  and  buildings''  that  met  his  eyes  at  Athens — found 
"  his  spirit  stirred  up  in  him,  when  he  saw  the  city  wholly  given 
to  idolatry. ^^^  In  another  city  "  was  he  pressed  in  spirit"^  by  the 
intensity  of  his  interest  for  the  souls  of  his  fellow-sinners,  and  his 
Master's  work. 

Yet  this  is  not  a  heat  that  wastes  itself  without  a  proportionate 
object.  The  truth  of  God  is  the  grand  object.  Not  one  atom  of  its 
dust  shall  be  lost.  For  its  fundamentals — all  consequences  must 
be  hazarded'" — yea,  life  itself — if  need  be — sacrificed.'^  Nor  does 
this  fervor  expend  in  strong  impulses  that  wear  out  without  fruit. 
It  is  a  constant  aiTection  in  "  a  good  thing.'"'^  Nor  is  it  an  undisci- 
plined burst  of  warm  feeling,  but  a  sober  controlled  exercise  of  Chris- 
tian judgment.  The  Apostle — with  his  inexpressible  abhorrence  of 
idolatry,  yet  remained  in  the  midst  of  it  for  two,  perhaps  three,  years 
— faithfully  employed  in  his  Master's  work;  yet  waiting  for  the 
fittest  time  of  open  protest  against  Diana's  worship. '^     So  admirably 

1  Luke  xxiii.  34.  a  Numb.  xii.  3,  13.  3  Exod.  xxxii.  19. 

<  lb.  xxxii.  30—32.  s  1  Kings  xviii.  17—40.  e  ib.  xix.  10. 

7  Acta  xiv.  13—18.  8  ib.  xvii.  16.  9  Ib.  xviii.  5. 

"Gal.  ii.  5.  "  Acts  xx.  24.    Phil.  u.  17.     Rev.  xil  11.  "  Gal.  iv.  18. 

"Acts  xix.  10;  xx.  20,21. 


I 


VERSE  139.  229 

is  "  the  spirit  of  power  and  love"  disciplined  by  "  the  spirit  of  a  sound 
mind."' 

But,  "  compassed  about,  as  we  are,  with  so  great  a  cloud  of  wit- 
nesses"'* let  us  yet  turn  aside  to  look  unto  One  greater  than  all — 
to  One,  whose  example  in  every  temper  of  Christian  conduct  affords 
equal  direction  and  encouragement.  Jesus  could  testify  to  his  Fa- 
ther, "  The  zeal  of  thine  house  hath  eaten  me  up^^  He  was  ever 
ready  to  put  aside  even  lawful  engagements  and  obligations,  when 
they  interfered  with  this  paramount  demand.^  Yet  was  his  zeal 
tempered  with  a  careful  restraint  from  needless  offence.  Rather 
would  he  work  a  miracle,*  and  retreat  from  publicity,^  than  seem 
to  give  occasion  to  those  that  might  desire  it.  And  if  we  bear  the 
stamp  of  his  disciples,  without  rushing  into  offence  in  the  wayward- 
ness of  our  own  spirits,  while  rejoicing  to  have  our  own  "names 
cast  out  as  evil,"^  we  shall  at  the  same  time  be  tender  of  any  re- 
flection on  the  name  of  our  God,  as  of  our  dearest  friend  and  bene- 
factor. We  shall  feel  any  slight  of  his  honor  as  sensitively  as  a 
wound  to  our  own  reputation  ;  nor  shall  we  hesitate  to  thrust  our- 
selves between,  to  receive  on  ourselves  any  strokes  that  may  be 
aimed  at  his  cause.^  This  combined  spirit  of  self-denial  and  self- 
devotedness,  kindles  the  flame,  which  "  many  waters  cannot  quench, 
neither  can  the  floods  drown."'  ^  /  could  heor^  said  holy  Brainerd, 
'  any  desertion  or  spiritual  conflict^  if  I  could  but  have  my  heart 
helming  all  the  while  within  me  with  love  to  God,  and  desires 
for  his  glory. ^^^  It  is  indeed  a  delightful  exercise,  to  "spend  and 
be  spent"  in  the  service  of  Him,  who  for  our  sakes  was  even  con- 
sumed by  the  fire  of  his  own  zeal.'' 

However,  the  surest  evidence  of  Christian  zeal  is — when  it  begins 
at  home — in  a  narrow  scrutiny,  and  "  vehement  revenge"  against 
the  sins  of  our  own  hearts.'*  Do  we  mourn  over  our  own  forget- 
fulness  of  God^s  words  1  Are  we  zealous  to  redeem  the  loss  to 
our  Saviour's  cause  from  this  sinful  neglect  ?  And  do  we  plainly 
show,  that  our  opposition  to  sin  in  the  ungodly  is  the  opposition  of 
love  ?  And  is  this  love  manifested  to  the  persons  and  souls  of  those 
whose  doctrines  and  practice  we  are  constrained  to  resist,  and  in  a 
careful  restraint  from  the  use  of  unhallowed  "  carnal  weapons"  in 
this  spiritual  "warfare?"'^ 

Perhaps  the  weak,  timid  child  of  God  may  be  saying,  '  I  can  do 
nothing  for  my  God.  I  suffer  his  words  to  he  forgotten,  with  little 
or  no  success  in  my  efforts  to  prevent  it.'  Are  you  then  making  an 
effort?  Every  work  done  in  faith  bears  fruit  to  God  and  to  his 
church.  You  may  not  see  it.  But  let  your  secret  chamber  witness 
to  your  zeal ;  and  the  Lord  "  will  not  be  unrighteous  to  forget  your 
work  and  labor  of  love."'*  He  will  even  strengthen  you  for  your 
dreaded  conflict — the  open  confession  of  his  cause — "  For  he  hath 

iSTiin.  i.  7.  2  Heb.  xii.  1.  3  Ps.  Ixix.  9,  with  John  ii.  17.     Isa.  lix.  17. 

4  Luke  ii.  49.  5  Matt.  xvii.  S4— 27.  «  John  vi.  15. 

t  Luke  vi.  22.     Acts  v.  4L        »  Ps.  Ixix.  9.    Rom.  xv.  3.    Comp.  Ps.  Ixxxix.  50,  51. 
9  Cant.  viii.  7         w  Brainerd's  Diary.     Edwards'  Works,  iii.  107.  "  Luke  xii.  50. 

»2  Comp,  2  Cor.  vii.  11.  Rev.  iii.  19.        '3  See  2  Cor,  x,  4.  James  i.  20.        "  Heb,  vi,  10. 


230  EXPOSITION    OF    PSALM    CXIX. 

chosen  the  weak  things  of  the  world  to  confound  the  things  that 
are  mighty P^  Or,  should  peculiar  trials  restrain  the  boldness  of 
your  profession,  you  may  be  found  in  tlie  end  to  have  made  as  ef- 
fectual resistance  to  the  progress  of  sin  by  your  intercession  before 
God,  as  those  who  have  shown  a  more  open  front  in  the  face  of  the 
world. 

140.  Tfiy  word  is  very  pure;  therefore  thy  servant  loveth  it. 

The  Psalmist's  love  for  the  law  of  his  God  may  account  for  the 
^^zeaF  he  felt  on  account  of  its  general  neglect.  All  other  systems 
of  religion  (or  rather  of  "  philosophy  falsely  so  called")  allure  their 
disciples  by  the  indulgence  of  carnal  lust  or  self-complacent  pride. 
The  word  of  God  outweighs  them  all  in  its  chief  excellence — pecul- 
iar to  itself — its  purity.  "  Every  word  is  very  pure'^ — tried  to  the 
uttermost"  in  the  furnace,  and  found  to  be  absolutely  without  dross.' 
Its  promises  are  without  a  shadow  of  change  or  unfaithfulness.  Its 
precepts  reflect  the  holy  image  of  their  Divine  Author.  In  a  word 
it  contains  '  truth  without  any  mixture  of  error  for  its  matter''* — 
"  Therefore  thy  servant  loveth  it.^^ 

'  No  one  but  a  true  servant  of  God  can  therefore  love  it,  because 
it  is  pure  ;  since  he  who  loves  it  must  desire  to  be  like  it,  to  feel  its 
efficacy,  to  be  reformed  by  it.'^  The  unlettered  believer  cannot  well 
discern  its  sublimity  ;  but  he  loves  it  for  its  holiness.  The  mere 
scholar,  on  the  other  hand,  admires  its  sublimity — but  the  secrets 
which  it  reveals  (such  as  the  pride  of  the  natural  heart  struggles  to 
conceal)  forbid  him  to  love  it.^  Its  purity,  which  is  the  matter  of 
love  to  the  one,  excites  enmity  in  the  other.  From  "  the  glass" 
which  shows  him  "  his  natural  face" — his  neglected  obligations — 
his  fearfully  self-deluded  state — and  his  appaUing  prospects — he 
turns  away  in  disgust.  The  indulgence  of  sin  effectually  precludes 
the  benefit  of  the  most  industrious  search  into  the  word  of  God.  The 
heart  must  undergo  an  entire  renewal — it  must  be  sanctified  and 
cleansed,  yea,  be  "  baptized  with  the  Holy  Ghost,"^  before  it  can 
discern,  or — when  it  has  discerned — can  love,  the  purity  of  the 
word  of  God. 

Witness  the  breathings* of  Brainerd's  soul  in  this  holy  atmosphere, 
'  Oh  that  m,y  soul  were  holy,  as  he  is  holy  !  Oh  that  it  were  pure 
even  as  Christ  is  pure  ;  and  perfect,  as  my  Father  in  heaven  is 
perfect !  These  I  feel  are  the  sweetest  commaiids  in  God's  hook^ 
comprising  all  othersJ^  '  Oh  how  refreshiiig' — exclaims  the  be- 
loved Martyn — '  and  supporting  to  m,y  soul  wa^  the  holiness  of 
the  word  of  God !  Sweeter  than  the  sweetest  promise  at  this 
time,  was  the  constant  and  manifest  tendency  of  the  word,  to  lead 
men  to  holiness  ajid  the  deepest  seriousness.''^ 

The  valuable  end  for  which  we  "  desire  this  word"  is,  "  that  we 

»  1  Cor.  i.  27.  2  Prov.  xxx.  5.    Ps.  xii.  8. 

5  Prayer  Book  translation.     Comp.  Ps.  xii.  6.         <  Locke.         s  gp.  Home  in  loco. 
•  See  John  iii.  20.  '  Matt.  iii.  11.  »  Edwards^  Works,  iii.  171. 

»  Martyn's  Life,  pp.  20G,  207. 


VERSE    141.  231 

may  grow  thereby,"' — grow  in  purity  of  heart  and  conduct ;  learn- 
ing to  shrink  from  the  touch  of  sin  ;  "  cleansing  ourselves  from  all 
filthiness  of  flesh  and  spirit,  and  perfecting  holiness  in  the  fear  of 
God."*  Our  "esteem"  for  it — ^^more  than  our  necessary  food^^^ — 
will  be  in  proportion  to  our  growth  in  grace,  an  evidence  of  this 
growth,  and  a  constant  spring  of  holy  enjoyment. 

An  additional  excitement  to  love  its  purity  is  the  exhibition  of 
that  purity  imbodied  in  our  perfect  pattern  in  Him,  "  who  was 
holy^  harmless^  undejiled^  and  separate  from  sinner  s.^^^  For  the 
habit  of  beholding  the  Saviour  with  the  eye  of  faith  in  the  glass  of 
the  word,  conforms  us  to  his  image.*  But  be  it  ever  remembered, 
that  its  holiness  can  have  no  fellowship,  and  communicate  no  hfe, 
except  in  its  own  atmosphere.  Oh !  for  a  larger  influence  of  the 
Spirit  of  God  upon  our  souls,  that  we  may  enjoy  the  purifying  de- 
lights of  the  word  of  God  ;  that  we  may  live  in  it,  live  by  it,  to  the 
glory  of  our  dear  Redeemer,  and  to  the  edification  of  his  Church  ! 

141.  lam  small  arid  despised;  yet  do  not  I  forget  thy  precepts. 

Evidently  David  did  not  love  the  word  for  selfish  gain.  "  Small 
and  despised'^  weis  his  condition,  when  the  Lord  first  looked  on 
him.*  It  was  also  the  reproach,  which  in  the  height  of  his  glory  he 
endured  for  the  name  of  his  God.^  "  Yet — stripped  and  destitute 
as  he  might  be — did  he  not  forget  his  preceptsP  The  remem- 
brance of  his  God  was  a  cheering  encouragement  to  his  faith  in  his 
lowly  condition  ;^  and  no  less  his  support  in  the  far  greater  trials 
of  his  prosperity.  Thus  habitually  did  he  realize  the  unspeakable 
privilege  of  an  ever-present  God  ! 

The  objects  of  the  Lord's  sovereign  choice,^  whom  he  has  stamped 
as  a  "  peculiar  treasure  unto  him  above  all  people,''  and  whom  at 
the  day  of  his  approaching  he  will  bring  forth  as  the  "jewels"^"  of 
his  crown — are  most  frequently  in  their  worldly  condition^^ — always 
in  the  eyes  of  the  world,'*  and  in  their  own  estimation, '^ — c^  small 
and  despised.^''  And  yet  pride  and  hypocrisy  in  the  natural  heart 
will  sometimes  assume  this  character  for  selfish  ends.  This  lan- 
guage of  humility  is  not  un frequently  in  the  mouth  of  the  profes- 
sor, to  enable  him  to  maintain  "  a  name  to  hve"  in  the  church  of 
God.  But  are  those,  who  call  themselves  "  small  and  despised,^* 
willing  to  be  taken  at  their  word  ?  Are  they  content  to  be  despised 
by  those,  whose  esteem  this  "  voluntary"  spurious  "  humility"  was 
meant  to  secure  ?  Do  they  really  believe  themselves  to  be  what 
they  profess — false,  vile,  mean,  deceitful  creatures?  Have  they 
any  experimental  knowledge  of  the  depth  of  inner  wickedness — that 
God  could  open  door  after  door  in  "  the  chamber  of  imagery"  to  con- 
found them  with  the  sight  of  greater,  and  yet  ''  greater  abomina- 
tions ?"^*     When,  therefore,  they  "  take  the  lowest  place,"  do  they 

I  1  Peter  ii.  2,  2  2  Cor.  vii.  1.           3  Job  xxiii.  12.  *  Heb.  vii.  26. 

5  Com.2  Cor.iii.  18.  e  1  Sam.  xvi.  11.        i  2  Sam.  vi.  20.  «  1  Sam.  xvu.  34—36. 

9  Exod.  xix.  5.  10  Mai.  iii.  17.             "  1  Cor.  i.  27—29.  James  ii.  5. 

w  1  Cor.  iv.  9—13.  ^  Ps.  xl.  17.    1  Cor.  iv.  9.  Eph.  iii.  8.  "  Ezek.  viii.  5—15 


232 


EXPOSITION    OF    PSALM    CXIX. 


feel  it  to  be  their  own  place  7  Or  does  not  the  language  of  self- 
abasement  mean  in  the  eyes  of  God — '  Come  see  how  humble  I 
amT' 

Christian!  think  not  these  self-inquiries  unnecessary  for  the 
cautious  scrutiny  of  thine  own  heart.  A  self-annihilating  spirit  be- 
fore men^  as  well  as  before  God  ; — to  feel  " small  and  despised^^ 
when  we  have  a  reputable  name  in  the  Church — is  a  rare  attain- 
ment— a  glorious  triumph  of  victorious  grace — usually  the  fruit  of 
a  sharp  affliction.  This  was  the  spirit  of  Brainerd — that  meek  and 
lowly  disciple  of  his  Master,  who  would  express  his  astonishment, 
that  any  one  above  the  rank  of  "  the  beasts  that  perish"  could  con- 
descend to  notice  him.^  But  if  we  are  small  and  despised  in  the 
estimation  of  men,  let  us  think  of  "  Him,  whom  man  despiseth — 
Him  whom  the  nation  abhorreth."^  Never  was  such  an  instance  of 
magnanimity  displayed,  as  when  Pilate  brought  out  the  blessed 
Jesus,  arrayed  in  the  mockery  of  royalty,  and  with  the  blood  stream- 
ing from  his  temples ;  and  said,  "  Behold  the  man  !"^  Then  was 
there  a  human  being,  sustaining  himself  in  the  simple  exclusive 
consciousness  of  the  favor  of  God,  against  the  universal  scorn  of 
every  face.  This  was  independence — this  was  greatness  indeed. 
With  such  a  pattern  before  our  eyes,  and  such  a  motive  touching 
our  hearts,  we  may  well  account  it  "  a  very  small  things  that  we 
should  be  judged  of  man's  judgment.''^  What  upheld  "the  man 
Christ  Jesus,"  will  uphold  his  servants  also.  'He  committed  him- 
self to  him  that  judgeth  righteously."^  Must  we  not  desire  to 
"  know  the  fellowship  of  his  sufferings" — yea,  to  rejoice  in  the  par- 
ticipation of  them  V 

Christian  !  dost  thou  love  to  be  low,  and  still  desire  to  be  lower 
than  ever?  ^^  tSmall  and  despised'^  as  thou  art  in  thine  own  eyes, 
and  in  the  eyes  of  the  world,  '*  thou  art  precious  in  the  eyes  of  him*' 
who  gave  a  price  "  for  thy  ransom" — infinitely  more  precious  than 
"  Egypt,  Ethiopia,  and  Seba,"^  and  who  will  suffer  ''  none  to  pluck 

^ '  Many  hypocrites  make  great  pretences  to  humility  as  well  as  other  graces.  But 
they  cannot  find  out  what  a  humble  speech  and  hfchavior  is,  or  how  to  speak  and  act,  so 
that  there  may  be  indeed  a  savor  of  Christian  humility  in  what  they  say  or  do.  That 
sweet  humble  air  and  mien  is  beyond  their  art,  being  not  "  led  by  the  Spirit,"  or  naturally 
guided  to  a  behavior  becoming  holy  humility  by  the  vigor  of  a  lowly  spirit  within  them. 
And  therefore  they  have  no  other  way,  but  to  be  much  in  declaring  that  they  are  humble, 
and  telling  how  they  were  humbled  to  the  dust  at  such  and  such  times,  and  abounding 
in  very  bad  expressions  about  themselves, — such  as — 'I  have  a  dreadful  wicked  heart,' — 
'Oh!  this  cursed  heart  of  mine,' &c.  Such  expressions  are  very  often  used — not  with 
a  heart  broken— not  with  the  tears  of  her  that  "  washed  Jesus's  feet  with  her  tears" — 
not  as  "remembering  and  being  confounded,  and  never  opening  their  mouth  Invause  of 
their  shame  when  God  is  pacilied,"  (Ezek.  xvi.  (53,)  but  with  a  light  air,  or  with  Phari- 
saical affectation.' — Edxrards  on  Affections,  part  iii.  sect.  vi. 

2  '  God  feeds  me  with  crumbs.  Blessed  be  his  name  for  anything !  I  felt  a  great  desire 
that  all  God's  people  should  know  how  moan,  and  little,  and  vile  I  am,  that  they  might 
see  I  am  nothmg,  that  so  they  might  pray  for  me  aright,  and  not  havt;  the  least  depend- 
ence upon  me.  I  could  not  bear  to  thmk  of  Christians  showing  me  any  respect.  I  saw 
myself  ebcceetlingly  vile  and  unworthy;  so  that  I  was  ashamed  that  any  one  should  be- 
Btow  any  favor  upon  me,  or  show  me  any  respect.' — BrainercPs  Diary. 

8  Isa.  xlix.  7.     Comp.  Psalm  xxii.  6.  *  John  xix.  5.  ^  \  Cor.  iv.  3. 

8  1  Peter  ii.  23.  t  Phil.  iii.  10.     1  Peter  iv.  13. 

8  Comp.  Isa.  xliii.  3,  4,  with  Acts  xx.  28. 


VERSE  142.  233 

thee  out  of  his  hantls."^  Many  may  rebuke  thee ;  many  may 
scorn  thee :  even  thy  brethren  may  treat  thee  with  contempt ;  yet 
thy  God,  thy  Redeemer,  will  not  depart  from  thee,  will  not  suffer 
thee  to  depart  from  him ;  but  will  put  his  Spirit  within  thee,  and 
bring  forth  his  precepts  to  thy  remembrance,  that  thou  mayest  keep 
them,  and  many  a  sweet  supporting  promise  for  thy  consolation. 
Therefore,  "  fear  not,  thou  toorm  Jacob :  I  will  help  thee,  saith  the 
Lord,  and  thy  Redeemer,  the  Holy  One  of  Israel."* 

142.  Thy  righteousness  is  an  everlasting  righteousness,  and  thy  law  is  the  truth. 

The  Psalmist,  in  the  midst  of  his  trials,  could  not  ^^ forget  the 
precepts,^^  while  he  maintained  so  just  a  perception  of  their  exalted 
character.  His  mind  at  this  time  seems  to  have  been  filled  with 
the  contemplation  of  the  righteous  government  of  God.  He  there- 
fore repeats  his  adoration,^  not  as  applied  to  any  particular  instance 
— but  as  distinguishing  the  general  character  of  His  administration 
from  "  everlasting J^ 

But  on  whom  is  this  government  appointed  to  rest?  Think  of 
our  Immanuel — the  human  brow  encircled  with  Divine  glory — the 
crucified  hands  wielding  the  sceptre  of  the  universe — Him,  whom 
they  mocked  as  the  king  of  the  Jews,  seated  on  his  own  exalted 
throne — "  King  of  kings,  and  Lord  of  lords  !"  "  The  governmejit 
is  upon  his  shoulder  :  and  of  the  increase  of  his  government  and 
peace  there  shall  be  no  ejid?^^  How  delightful  to  join  Jehovah  him- 
self in  the  ascription  of  praise — "  Thy  throne^  O  God,  is  forever 
and  ever  ;  a  sceptre  of  righteousness  is  the  sceptre  of  thy  king- 
dom /''«  How  glorious  also  to  praise  that  everlasti7ig  righteous- 
ness— the  ground  on  which  the  administration  of  his  Church  is 
framed — which  Jesus  "brought  in,"  and  "which  is  unto  all  them 
that  belive  ;"s  which,  when  once  clothed  with  it,  is  our  infinite  glory 
and  reward ! 

"  Every  ordinance  of  man"  is  connected  only  with  time.  The 
Divine  government  has  a  constant  reference  to  eternity,  past  and  to 
come,  "^/i^  /  Aearc?,"  said  the  enraptured  disciple,  '•^  the  angel 
af  the  iDaters  say  ;  Thou  art  righteous,  which  art,  and  wast,  and 
shall  be  ;  because  thou  hast  judged  thusP"^  Every  instance,  there- 
fore, of  his  righteous  administration,  is  that  display  of  the  Divine 
character,  which  constrains  the  adoration  of  heaven.  "  One  cried 
to  another,  and  said,  Holy,  holy,  holy  is  the  Lord  of  hosts :  the 
whole  earth  is  fill  of  his  glory. ^^  His  ^^law^^ — the  manifestation 
of  his  "  righteousness,^^ — "  is  the  truth.^^  "  Thy  word  is  true  from 
the  beginning !  and  every  one  of  thy  righteous  judgments  en- 
dureih  forever. ^^^ 

This  truth  is  the  law  of  righteousness,  which  Jesus  bound  him- 
self to  "  fulfil"^" — to  which  he  "  came  to  bear  witness"" — and  to 
which  he  commended  his  people  to  his  Father  as  the  means  of  their 

I  John  X.  28,  2  Isaiah  xli.  14.  ^  Comp.  verse  137.  *  Isaiah  ix.  6,  7. 

5  Psalm  xlv.  6.    Heb.  i.  8.  «  Dan.  ix.  2^i.     Rom.  iii.  22.  '  Rev.  xvi.  5. 

8  Isaiah  vi.  3.  9  Verse  160.  '<»  Matt.  iii.  15.  "  John  iviii.  37. 


234  EXPOSITION    OF    PSALM    CXIX. 

sactification,^  for  what  else  is  holiness,  but  the  influences  of  truths 
digested  and  practically  imbodied  in  the  life  and  conduct?  There 
may  be  fragments  of  truth  elsewhere  found — the  scattered  rem- 
nants of  the  fall.  There  may  be  systems  imbued  with  large  por- 
tions of  truth  deduced  from  this  law.  But  here  alone  is  it  found 
perfect — unsullied.  How  carefully,  therefore,  should  we  test,  by 
this  standard  every  doctrine — every  revelation  ;2  receiving  with  im- 
plicit subjection  all  that  is  conformed  to  it  ;3  rejecting  with  uncom- 
promising decision  whatever  will  not  abide  the  fiery  trial.*  Most 
careful  also  should  we  be  to  preserve  its  unadulterated  simplicity.* 
Even  the  most  seemingly  trifling  infusion  of  fundamental  error  is 
the  grain  of  poison  cast  into  the  food,  and  making  it  "  a  savor  of 
death  unto  death."  Such  was  the  error  of  the  Galatian  Church — 
"  another  Gospel,  yet  not  another"* — not  deserving  the  name — not 
putti?ig  ordinaiices  in  the  stead  of  Christ :  an  error  too  gross  to 
beguile  a  Christian  profession — but  what  is  far  more  subtle,  and 
equally  destructive,  mixing  them  with  Christ ;  thus  impairing  the 
integrity  of  the  foundation,  paralyzing  the  springs,  poisoning  the 
sources  of  life,  yea,  converting  life  itself  into  death.^  Let  this  church 
stand  out  as  a  beacon  to  our  own — as  a  much-needed  warning  to 
each  of  her  members. 

But  in  a  more  general  view,  let  us  adore  the  Divine  revelation, 
as  bearing  so  full  an  impress  of  a  "  God  that  cannot  lie" — of  a  "  cov- 
enant ordered  in  all  things"  beyond  human  contrivance,  "  and  sure" 
beyond  the  possibility  of  a  change.^  How  many  dying  testimonies 
have  sealed  the  truth  of  the  precious  promises  !  Joshua,^  Simeon,'" 
and  a  "  cloud  of  witnesses  with  which  we  are  compassed  about,"" 
have  "  set  to  their  seals  that  God  is  true'""^ — that  "  all  the  promises 
of  God  are  in  Christ  Jesus  yea  and  amen,"'^ — that  "  all  are  come 
to  pass  unto  them,  and  not  one  thing  has  failed  thereof"  Equally 
manifest  is  the  truth  of  his  threatenings.  Hell  is  truth  seen  too 
late.  Those  on  the  right  hand  and  those  on  the  left,  at  the  great 
day  of  God,  will  combine  their  testimony  to  the  declaration  of  the 
"Faithful  and  True  Witness,"'^ — "Heaven  and  earth  shall  pass 
away,  but  my  words  shall  not  pass  away."'« 

143.   Tremble  and  anguish  have  taken  hold  on  me ;  yet  thy  commandments  are  my 

delights. 

Christian  !  expect  not  unmixed  sorrow  or  uninterrupted  joy 
as  your  present  portion.  Heaven  will  be  joy  witbout  sorrow.  Hell 
will  be  sorrow  without  joy.  Earth  presents  to  you  every  joy  min- 
gled with  grief — every  grief  tempered  with  joy.  To  be  accounted 
"  small  and  despised'^  does  not  comprise  the  whole  of  your  trials. 
Like  the  great  apostle,  you  must  expect  not  only  "  trouble'^  without, 
but  "a?i^7^i5^"  within. '«     Others  may  not  have  it."   But  your  Sav- 

1  John  xvii.  17.  a  1  Thess.  v,  21.     IJohniv.  1.  3  Acts  xvii.  11,  12. 

*  Isaiah  viu.  20.     Gal.  i.  8,  9.  6  2  Cor.  ii.  17 ;  iv.  2.  e  Gal.  i.  6,  7. 

f  lb.  iv.  9—1 1 ;  V.  1—4.  ^  Titus  i.  2.    2  Sam.  xiiii.  5.  9  Josh,  xxiii.  14. 

»»  Luke  ii.  25—29.  "  Heb.  xii.  1.  12  John  iii.  33. 

13  2  Cor.  i.  20.  »<  Rev.  iii.  14.  ^  Matt.  xxiv.  35. 

"  2  Cor.  vii.  5;  i.  8.  "  Psalm  Iv.  19}  Ixxiii.  3—5. 


\ 


VERSE  143.  235 

iour  engages,  "  You  shalV'^  To  all  his  people  he  has  not  meted 
out  the  same  measure.  Some  have  rebuke.  Some  have  a  scourge. 
But  all  have  the  cross — and  this  a  daily  cross'* — not  a  single  or  an 
occasional  trial — but  a  life  of  trial — constant  contradiction  to  the 
will — constant  mortification  of  the  flesh.  And  this  takes  hold  of 
us.  We  cannot  escape* from  it.  Should  we  wish  to  escape  it? 
This  discipline,  as  Luther  observes  in  his  own  way  (and  who  was 
a  better  calculator  in  this  school  ?)  is  more  necessary  for  us  than  all 
the  riches  and  dignities  of  the  whole  world.  And  the  exercise  of 
faith  and  patience  in  the  endurance  will  bring  more  honor  to  God 
and  profit  to  ourselves  than  a  life  of  ease  and  indulgence.  The  in- 
struction of  the  rod  delivers  us  from  its  curse,  and  brings  a  sub- 
stantial and  enriching  blessing.^ 

But  how  precious  is  the  sympathy  of  Jesus — "  in  all  things  made 
like  unto  his  brethren" — enduring  trouble  a7id  anguish  inconceiv- 
able to  human  apprehension,  '•  that  he  might  be  a  merciful  and 
faithful  High  Priest  to  succor  his  tempted  people  !"*  How  does  it 
lift  up  our  head  amid  the  billows,  when  in  communion  with  our 
Lord  we  can  call  to  mind,  that  his  sorrow  was  for  the  sake  of  his 
dear  purchased  people  ;  that  they  might  drink  their  fighter  cup  be- 
reft of  its  bitter  ingredients  ! 

The  Psalmist  did  not  find  that  the  Lord  afl[licted  him  to  leave 
him  in  misery,  but  rather  to  increase  his  happiness.  The  precepts 
which  he  had  not  forgotten^^  were  now  his  delights.  The  scrip- 
tural records  of  the  trials  of  the  Lord's  people  bear  similar  abundant 
testimony  to  the  inexhaustible  resources  of  support  in  the  Book  of 
God ;  and  they  "  are  written  for  our  learning,  that  we  through  pa- 
tience and  comfort  of  the  Scriptures  might  have  hope."«  The  child 
of  God,  whose  thoughts  are  habitually  occupied  in  the  word,  will 
always  find  it  to  be  his  food  and  light,  his  joy  and  strength  ;  wit- 
nessing within,  the  presence  and  power  of  God,  even  where  its  sen- 
sible comfort  may  not  be  enjoyed. 

But  specially  is 'affliction  the  time  that  unfolds  the  delights  of 
the  word'',  such  as  more  than  counterbalance  the  painful  trouble 
and  anguish  of  the  flesh.  Such  cheering  prospects  of  hope  and 
deliverance  does  it  set  forth  !  Such  mighty  supports  in  the  endur- 
ance of  trial  does  it  realize  !  Truly  the  experimental  power  of  the 
word  in  keeping  the  soul  alive — much  more  than  this — cheerful — 
sustained — established' — is  there  any  blessing  like  this — the  fruit 
of  the  cross  ?  Can  we  mourn  over  that  cross,  that  brings  so  gainful 
a  harvest?  The  bitterness  of  the  cross  then  best  realizes  the  de- 
lights of  the  commandments.  But  never  does  the  believer  more 
"  rejoice  in  tribulation,"  than  when  the  "  trouble  and  a?ignish 
which  take  hold  of  him^^  is  for  the  love  he  bears  to  the  name  of  his 
dear  Lord.'  Persecution  for  his  sake,  far  from  appalling  him,  only 
endears  his  service  to  his  heart.     It  is  in  his  eyes — not  a  ji^nalty 

1  John  xvi.  33.    Comp.  Acts  xiv.  22.    1  Thess.  iii.  3.    2  Tim.  iii,  12.    Rev.  vii.  14. 

2  Luke  ix.  23.  3  Psalm  xciv.  12.  *  Heb.  u.  17,  18.  5  Verse  141. 
6  Rom.  XV.  4.               7  Verse  92.           «  Deut.  viii.  3.    Matt.  iv.  4.        »  AcU  v.  41. 


236  EXPOSITION   OF    PSALM    CXIX. 

endured^  hut  a  privilege  conferred^  "  to  suffer  for  his  name^s 
sake:'' 

But  contrast  the  condition  of  the  child  of  God  and  the  follower  of 
the  .world  in  the  hour  of  affliction.  The  one  in  the  midst  of  his 
troubles  drinks  of  the  fountain  of  all-sufficiency :  and  such  is  his 
peace  and  security,  that,  "  in  the  floods  (5f  great  waters  they  shall 
not  come  nigh  unto  him."^  The  other,  "in  the  fulness  of  his  suf- 
ficiency is  in  straits  "^  David  could  look  upward,  and  find  the  way 
of  escape  in  the  midst  of  his  trouble  :  but  for  Saul,  when  "  trouble 
and  anguish  took  hold  ofhim,''^  no  source  of  comfort  opened  to  his 
view.  "  God  was  departed  from  him,  and  was  become  his  enemy."^ 
It  was  therefore  "  trouble"  without  support ;  "  anguish^'  without 
relief, — "  trouble  and  anguish  ;"  such  as  will  at  length  "  take  hold 
of"  them  that  forget  God,  when  nothing  will  be  left,  but  the  una- 
vailing "  cry  to  the  mountains  and  the  hills  to  fall  upon  them,  and 
cover  them."5  Thanks  be  to  God  for  deliverance  from  this  fearful 
prospect !  Thanks  for  the  hope  of  unfading  "  delights,'^  when 
earthly  pleasures  shall  have  passed  away  !  The  first  sheaf  of  the 
heavenly  harvest  will  blot  out  the  painful  remembrance  of  the 
weeping  seed-time  which  preceded  it.«  The  first  moment  of  hea- 
ven will  compensate  for  all  the  "  troubles  and  anguish'^  of  earth : 
and  these  moments  will  last  throughout  eternity.  "  Sai/  ye  to  the 
righteous^  it  shall  be  well  with  hhn"''  eternally  well. 

144.   The  righteousness  of  thy  testimonies  is  everlasting ;  give  me  understandings       ■ 

and  I  shall  live.^  ■ 

What  deep — weighty — impressive  thoughts  were  exercising  the 
Psahnist's  mind  !  He  had  just  marked  the  happy  influence  of  the 
testimonies  upon  the  believer's  heart.  Now  he  again  recurs  to  their 
righteousness — as  the  Divine  administration — not  subject  to  the  in- 
cessant variations  of  the  human  standard — but  everlasting — of 
unalterable  obligation — binding  us  unchangeably  to  God,  and  God 
to  us.  His  creatures  can  virtually  make  them  void  by  their  rebel- 
lion ;•  but  they  cannot  change  their  character,  or  shake  their  foun- 
dation. Nay — themselves  shall  be  the  instruments  of  their  fulfil- 
ment. Every  word  shall  be  established  either  by  them  as  his  obe- 
dient servants,  or  in  and  upon  them  as  rebel  transgressors.  What 
solemn  weight  therefore  is  due  to  this  Divine  standard !  It  seems 
now  to  be  trampled  under  foot ;  but  its  ^^righteousness" — inflexible 
in  its  demands,  and  unalterable  in  its  obligations — will  ere  long 
assert  its  sovereignty  over  the  world,  when  every  other  standard 

1  Phil,  i.  29,  One  of  the  witncssps  for  the  truth,  when  imprisoned  for  conscience' 
sake  in  Queen  Mary's  persecution  of  the  Church,  is  said  to  have  thus  written  to  a  friend  : 
— *  A  prisoner  for  Christ !  What  is  this  for  a  poor  worm  1  "Such  honor  have"  not 
"all  his  saints."  Both  the  degrees  which  I  took  in  the  University  have  not  set  me  so 
hiffh  as  the  honor  of  becoming  a  prisoner  of  the  Lord.'  Phil[K)l,  again,  could  say  of  his 
prison — *  In  the  judgment  of  the  world  we  are  in  hell ;  but  I  find  in  it  the  sweet  conso- 
ktions  of  heaven,'  So  also  holy  Bradford — "  My  prison  is  sweeter  to  me  than  any 
parlor,  than  any  pleasure  I  have  had  in  all  my  life.' 

«  Ps.  xxxii.  6.  3  Job  xx.  22.          <  I  Sam.  xxviii.  15,  16,  «  Rev.  vi.  16. 

•  Ps.  cxivi,  5, 6.  '  Isa.  iii.  10.  »  Comp.  verses  137,  138.         »  Verse  126. 


VERSE  144.  237 

shall  liave  passed  away.  It  will  bo  tlie  rule  of  the  Divine  proce- 
dure at  the  ^reat  day  of  dcciHioii.  VViicri  the  "i^reat  whil<;  ihrono'* 
is  set  up — when  "  llic  dead,  small  and  great,  stand  Uefonr  (iod,  and 
the  books  are  opened,  and  anotber  book  is  opened,  wbicfi  is  ilio 
book  of  life;  and  the  dead  are  judged  out  of  those  tbinrrs  which 
were  written  in  the  books,  (xccMrdinff  to  thair  i/;r;r/»:.v"' — the  ac- 
knowledgment will  be  made  throughout  the  universe  of  God,  "  Ttts 
rif^hteousness  of  thy  testimonies  is  everlastin^.^^  How  glorious  is 
the  confidence  of  being  dealt  with  in  that  great  day  upon  an  ever- 
lastin/f  foundation  of  righteousness  P 

But  this  view  of  the  Divine  "  righteousjiessj^  and  "  everlastin/^^ 
obligation  of  the  testimonies^  naturally  suggests  the  prayer  for  a 
more  spiritual,  enlightened,  and  experimental  aapjaintancc  with 
them.  Often  before  had  the  petition  been  sent  up.'  But  who  can 
cry  too  often  or  too  earnestly  1  One  ray  of  this  "  under standinf^ 
is  of  far  higher  value  than  all  the  intellectual  or  speculative  knowl- 
edge in  the  world.^  If  its  first  dawn  exhibits  the  infinite  difftirence 
between  light  and  darkness — if  prayer  for  it  implies  a  measure  al- 
ready received,  still — (Jive  me  understanding — will  be  tfie  cry — 
not  of  the  "  little  cbild"  whone  spiritual  perception  is  just  opening 
— but  of  the  "  fatber,  who  has  known  hirn  that  is  from  the  begin- 
ning.*'* '  Let  me  know  the  holiness  of  thy  "  testimonies"— iUeir 
extent — their  perfection — their  intimate  connection  with  every  part 
of  my  daily  walk — with  the  restraint  of  my  inclination,  the  regu- 
lation of  my  temper,  the  direction  of  every  st<;p  of  my  path.  And 
indeed  the  more  devoutly  we  study  them,  the  more  shall  we  feel 
our  need  of  supplication  for  Divine  teaching,  to  give  us  more  ador- 
ing and  thankful  views  of  the  government  of  cW,  and  to  subjugate 
our  cavilling  disposition  to  the  humbling  influence  of  faith.' 

The  principle  of  spiritual  and  eternal  life  flows  from  the  enlight- 
ened perception  of  the  testimonies  of  GoiJ.  "  Give  me  undfirstand- 
ing,  and  I  shall  live**  For  " this  is  life  eterntxl,  that  v)e  might 
know  thee  the  only  true  God  and  Jesus  Christ  whtrm  thou  hast 
sentP*  His  testimonies  are  tbe  revelation  of  hims^df  If  tlien  we 
"  have  an  unction  from  the  Holy  One,  and  know  all  things,"^  our 
knowledge  of  them  will  become  more  spiritual  in  it«  cbara/:Ujr,  more 
experimental  in  its  comforts,  and  more  practical  in  its  fruits.  And 
thus,  "  the  life  oA  God  in  the  soul"  will  invigorate  us  for  higher  at- 
tainments in  evangelical  knowledge,  and  more  steady  advancement 
in  Christian  holiness.  But  how  infinitely  do  we  live  below  the  full 
privilege  of  knowing  God  in  his  testimonies  I  Christians  of  a 
Scriptural  standard  are  '^  forgetting  those  things  which  are  behind^ 
and  reaching  forth  unto  those  things  which  are  before.  Let  us, 
therefore,  as  many  as  be  f>erfect,  be  thus  minded/'* 

And  then — what  will  it  be  at  the  great  cofUFummatioii ;  when 
our  God  of  love  will  have  put  his  last  hand  to  bis  glorious  work ; 
when  the  mark  of  all  our  aims — the  term  of  all  our  hopes  and  de- 

>  Rer.  XX.  II,  12.  3ActoxnL31.         >  Tenai  33, 34,  73.         4  Jer.  tz.  23,  34. 

•  1 /ohn  n.  13, 14.         •}<Aax^Z.         7iJohoii.20.  •  PliiL  iiL  13, 15^ 


238  EXPOSITION    OF    PSALM    CXIX. 

sires — all  that  we  have  so  long  labored  for — so  earnestly  panted  af- 
ter— so  restlessly  pursued — when  all  shall  be  attained  ?  Then  in- 
deed we  shall  live  a  hfe  worthy  of  the  name — not  as  now  under  the 
shadowed  glimmerings — but  under  the  immediate  full-eyed  glory 
of  his  light  and  love  ;  having  escaped  forever  the  deadliest  of  all 
dangers — sin — the  very  deadliness  of  death  itself. 


PART    XIX. 

146.  /  cried  with  my  whole  heart;  hear  me,  O  Lord:   I  will  keep  thy  statutes. 
146.  /  cried  unto  thee :  save  me,  and  I  shall  keep  thy  testimonies. 

This  is  indeed  the  "pouring  out  of  the  soul  before  the  Lord"' — 
"  a  beautiful  and  encouraging  picture  of  a  soul  wrestling  with  God 
in  a  few  short  sentences,  with  as  much  power  and  success  as  in  the 
most  continued  length  of  suppHcation.  Brief  as  are  the  petitions, 
the  whole  compass  of  language  could  not  make  them  more  com- 
prehensive. "  Hear  meP  The  whole  heart  is  engaged  in  the  "  cry^^ 
"  Save  mej''  includes  a  sinner's  whole  need — pardon,  acceptance, 
access,  holiness,  strength,  comfort,  heaven,  all  in  one  word — Christ. 
Save  me — from  self,  from  Satan,  from  the  world,  from  the  curse  of 
sin,  from  the  wrath  of  God.  This  is  the  need  of  every  moment  to 
the  end.  "  /  cried  unto  thee^'' — What  a  mercy  to  know  where  to 
go !  The  way  of  access  must  have  been  implied — though  not  men- 
tioned— in  these  short  ejaculations.  "  Hear  me" — must  have  been 
in  the  name  of  the  all-prevailing  Advocate.  '•  Save  me!'' — through 
him,  whose  name  is,  Jesus  the  Saviour.  A  moment's  interruption 
of  our  view  of  Jesus  casts,/or  the  time,  an  impenetrable  cloud  over 
our  way  to  God,  and  paralyzes  the  spirit  of  prayer.  Prayer  is  not 
only  the  sense  of  guilt,  and  the  cry  for  mercy,  but  the  exercise  of 
faith.  When  1  come  to  God,  I  would  always  bring  with  me  the 
blood  of  Christ — my  price — my  plea  in  my  hand.  He  cannot  cast 
it  out.  Thus  am  I  "  a  prmce,  that  haih  power  with  God  and  pre- 
vail."2  Here  is  the  warrant  to  believe,  that  my  God  does,  and  will 
hear  me.  Here  is  my  encouragement  to  "  look  up"'  —to  be  "  wa  tch- 
ing  at  his  gate"^ — hke  the  cripple  at  the  "beautiful  gate  of  the 
temple — expecting  to  receive  somewhat  of  him."'  Not  a  word  of 
such  prayer  is  lost.  It  is  as  seed — not  cast  into  the  earth,  exposed 
to  hazard  and  loss" — but  cast  into  the  bosom  of  God — and  here — 
as  in  the  natural  harvest,  "  he  that  smaeih  bountifully  shall  reap 
also  bountifully.'"     The  most  frequent  comers  are  the  largest  re- 

»  1  Sam.  i.  15.  »  Gen.  xxxii.  28.  »  Psalm  v.  3.  *  Prov,  viii.  34. 

»  Acts  ui.  5.  •  Matt.  xiii.  3—7.  ">  2  Cor.  ix.  6. 


1 


VERSES  145,  146.  239 

ceivers — always  wanting — always  asking — living  upon  what  they 
have,  but  still  hungering  for  more. 

With  many,  however,  the  ceremony  of  prayer  is  everything, 
without  any  thought,  desire,  anxiety,  or  waiting  for  an  answer. 
These  slight  dealings  prove  low  thoughts  of  God,  and  deep  and 
guilty  insensibility  ; — that  the  sense  of  pressing  need  is  not  sharp 
enough  to  put  an  edge  upon  the  affections.  But  are  none  of  God's 
dear  children,  too,  who  in  days  past  never  missed  the  presence  of 
God,  but  they  "  sought  it  carefully  with  tears" — now  too  easily  sat- 
isfied with  the  act  of  prayer,  without  this  "  great  object  of  it — the 
enjoyment  of  Godl^^^  Perhaps  you  lament  your  deficiencies,  your 
weakness  in  the  hour  of  temptation,  your  indulgence  of  ease,  your 
unfaithfulness  of  heart.  But  is  your  "  cry'''  continually  ascending 
"  with  your  whole  heart  ?"  Your  soul  would  not  be  so  empty  of 
comfort,  if  your  mouth  were  not  so  empty  of  prayer.  The  Lord 
never  charges  presumptio?i  upon  the  frequency  or  extent  of  your 
supplications ;  but  he  is  often  ready  to  "  upbraid  you  vnth  your 
unbelief j^^  that  you  are  so  reluctant  in  your  approach,  and  so  strait- 
ened in  your  desires — that  you  are  so  unready  to  receive  what  he 
is  so  ready  to  give — that  your  vessels  are  too  narrow  to  take  in  his 
full  blessing — that  you  are  content  with  drops,  when  he  has  prom- 
ised "  floods," — yea  "  rivers  of  living  water,"^ — and  above  all,  that 
you  are  so  negligent  in  praising  him  for  what  you  have  already  re- 
ceived. 

We  must  not  lightly  give  up  our  suit.  We  must  not  be  content 
with  keeping  up  duty,  without  keeping  up  "  continued  instancy  in 
prayer"*  in  our  duty.  This  alone  preserves  in  temptation.  Satan 
strikes  at  all  of  God  in  the  soul.  Unbelief  readily  yields  to  his  sug- 
gestions. This  is  the  element  in  which  we  live — the  warfare  of 
every  moment.  Will  then  the  customary  devotion  of  morning  and 
evening  [even  supposiiig  it  to  be  sincere)  suffice  for  such  an  emer- 
gency? No.  The  Christian  must  ^^put  on  the  whole  armor  of 
God  ;"  and  buckle  on  his  panoply  with  unceasing  "  prayer  and 
watchfulness  in  the  Spirit."^  If  his  heart  be  dead  and  cold,  let  him 
rather  cry  and  wait,  (as  Luther  was  used  to  do,)  till  it  was  warm 
and  enhvened.  The  hypocrite,  indeed,  would  be  satisfied  with  the 
barren  performance  of  the  duty.  But  the  child  of  God,  while  he 
mourns  in  the  dust,  "  Behold  I  am  vile  !"^ — still  holds  on,  though 

1  *  The  great  object  of  prayer  should  constantly  be  the  enjoyment  of  God ;  and  however 
inadequate  the  believer's  conceptions  may  be,  yet  he  has  a  distinct  idea  of  his  object ; 
so  distinct  that  you  can  never  impose  upon  a  real  saint  by  offering  him  something  else 
in  the  room  of  it.  He  knows  what  he  wants ;  and  he  knows  that  this  or  that  is  not  the 
thing  which  he  wants.' — Augustine,  Epistle  121. 

In  the  same  Epistle  he  very  judiciously  recommends  the  use  of  short  and  quick  ejacu- 
lations, (like  these  under  consideration,)  rather  than  lon^  protracted  supplications,  unless 
the  mind  be  in  a  fervent  frame;  in  which  case  the  petitions,  as  he  justly  observes,  may 
be  indefinitely  prolonged,  without  incurring  the  censure  implied  in  Matthew  vi.  7. 

2  Mark  xvi.  14.  3  Isaiah  xliv.  3.    John  vii,  38.  *  Rom.  xii.  12. 

5  Eph.  vi.  13 — 18.  *  The  violence  of  temptation  stupefies  me,'  said  Luther  on  one 
occasion,  speaking  of  his  own  experience,  '  that  I  cannot  open  ray  mouth.  As  soon  aa 
ever  it  pleases  God  that  I  can.  lift  up  my  heart  in  prayer,  and  make  use  of  Scriptural  ex- 
fyressions,  it  ceases  to  prevail.' — Milner,  vol.  v.  p.  484.  «  Job  xl.  4 ;  also  xlii.  5,  6. 


tliriVBESiTYji 


240  EXPOSITION    OF    PSALM    CXIX. 

sometimes  with  a  cry^  that  probably  finds  no  utterance  with  his 
hps;*  that  vents  itself  only  with  tears,  or  "groanings  that  cannot 
be  uttered. "3  And  shall  such  a  cry  fail  to  "  enter  into  the  ears  of 
the  Lord  of  Sabaoth  V  "  The  Lord  hath  heard  the  voice  of  my 
weeping.  Lord,  all  my  desire  is  before  thee  ;  and  my  groaning 
is  not  hid  from  thee^^ 

But  why  is  the  believer  so  earnest  for  an  audience  ? — why  so 
restless  in  his  cries  for  salvation  ?  Is  it  not,  that  he  loves  "  the 
statutes^''  of  his  God  ;  that  he  is  grieved  on  account  of  his  inability 
to  keep  them  ;  and  that  he  longs  for  mercy,  as  the  spring  of  his 
obedience  ?  "  Hear  me  ;  I  will  keep  thy  statutes.  /Save  me  ;  and 
I  shall  keep  thy  testimonies'''' — a  most  satisfactory  evidence  of  an 
upright  heart.  Sin  can  have  no  fellowship  with  the  statutes.  As 
saved  sinners,  they  are  our  delight. 

Lord  !  thou  knowest  how  our  hearts  draw  back  from  the  spiritual 
work  of  prayer ;  and  how  we  nourish  our  unbelief  by  our  distance 
from  thee.  Oh  pour  upon  us  this  "  Spirit  of  grace  and  supplica- 
tion." "  Teach  us  to  pray"* — even  our  hearts — "  our  whole  hearts''^ 
— to  "  cry  unto  theeP  Give  us  the  privilege  of  real  communion 
with  thee — the  only  satisfying  joy  of  earth  or  heaven.  Then  shall 
we  "  run  the  way  of  thy  commandments,  when  thou  shalt  enlarge 
our  hearts."* 

147.  Ijtrecented  the  daitmiiig  of  the  mornings  and  cried:  I  hoped  in  thy  word. 
148.  Mine  eyes  prevent  the  night-watches,  ffiat  I  might  meditate  in  thy  word. 

The  Psalmist  here  brings  before  us  not  only  the  fervency,  but 
the  seasons,  of  his  supplication.  Like  Daniel  he  had  set  times  of 
prayer — "  three  times  a  day.''^  Yet  did  not  this  frequent  exercise 
satisfy  him,  without  an  habitual  "waiting  all  the  day  upon  his 
God."^  Prayer  was  indeed  his  meat,  and  drink,  and  breath.  "  1 
give  myself  tinio  prayer P^  His  sketch  of  the  "  blessed  man,  de- 
lighting in  the  law  of  his  God,  and" — as  an  evidence  of  this  delight 
— "  meditating  therein  day  and  night" ^ — unconsciously  furnished 
an  accurate  picture  of  himself.  For  early  and  late  was  he  found 
in  the  work  of  God ;  '■^preventing  the  dawning  of  the  morning^^ 
for  prayer,  and  again,  "  the  night-watches,  that  he  might  meditate 
in  the  word.^^  But  to  look  above  the  example  of  David  to  David's 
Lord  ;  surely  "  it  was  written"  most  peculiarly  "  for  our  learning," 
that  Jesus — after  a  laborious  Sabbath — every  moment  of  which  ap- 
pears to  have  been  spent  for  the  benefit  of  sinners;  and  when  his 
body,  subject  to  the  same  infirmities,  and  therefore  needing  the 
same  refreshment  with  our  own,  seemed  to  requirerepose— "  i?i/Ae 
mornings  rising  up  a  great  while  before  day^  went  out,  and  de- 
parted into  a  solitary  place  and  there  prayed. ^'^'^     On  another  oc- 

»  Exodus  xiv.  15.     1  Sam.  i.  13.    Neh.  ii.  4.  2  Rom.  viii.  3G. 

3  Psalm  vi.  8;  xxxviii.  9.                               <  Luke  xi,  1.  6  Verse  32. 

•  Psalm  Iv.  17,  with  Daniel  vi.  10,  7  Psalm  xxv.  5. 

'  lb.  cix.  4.    '  But  I  prayer,'  Heb.— all  over  prayer — always  ready  for  prayer — at  all 

seasons,  besides  the  frequency  of  set  times  of  communion — one  whose  life  is  a  continual 
prayer — "  prayer  without  ceasing."     1  Thess.  v.  17, 

»  lb.  i.  2.  w  Mark  i.  21—35. 


VERSES  147,  148.  241 

casion,  when  intensely  engaged  in  the  service  of  his  Church,  and 
about  to  lay  her  foundation  in  the  choice  of  her  first  ministers,  did 
his  eyes  prevent  the  night-watches.  "  He  contiiiued  all  night  in 
prayer  to  God.^^^ 

So  long  as  the  duty  only  of  prayer  is  known,  we  shall  be  content 
with  our  set  seasons.  But  when  the  privilege  is  felt,  we  shall  be 
early  at  work,  following  it  closely  morning  and  night.*  While, 
however,  family  and  social  exercises  are  refreshing — while  the  tab- 
ernacles of  the  Lord  are  amiable  in  our  view,  and  we  dehght  to 
"  wait  at  the  posts  of  his  doors,"^  yet  it  is  the  lonely,  confidential  in- 
tercourse with  our  God — "the  door  shut" — the  Church  as  well  as 
the  world  excluded — that  makes  our  closest  walk  with  God.<  tSe- 
cret  prayer  is  most  likely  to  be  true  prayer.  There  is  no  true 
prayer  without  it.  It  was  the  "garden"  prayer — separate  even 
from  his  own  disciples — that  brought  special  support  to  the  fainting 
humanity  of  Jesus.*  And  if  he  needed  this  perfect  retirement, 
whose  affections  were  always  fixed  upon  their  centre,  what  must 
be  our  own  need,  whose  desires  are  so  unstable  and  languishing ! 
And  how  cheering  is  his  succoring  sympathy,  knowing  as  he  does 
experimentally  the  heart  of  a  secret,  earnest  pleader  !  Such  doubt- 
less were  David's  cries — penetrating  no  ear,  but  his  Father's — yet 
delightful  incense  there.^' 

But  to  see  the  King  of  Israel,  with  all  his  urgent  responsibilities, 
"  sanctifying"  such  frequent  daily  seasons  "  with  the  word  of  God 
and  prayer" — how  does  it  expose  the  insincerity  of  the  worldling's 
excuse,  that  the  pressing  avocations  of  the  day  afford  no  time  for 
the  service  of  God  !  It  is  not,  that  such  men  are  busy,  and  have 
no  time  for  prayer ;  but  that  they  are  worldly,  and  have  no  heart 
to  pray.  The  consecrated  heart  will  always  find  time  for  secret 
duties,  and  will  rather,  as  David,  redeem  it  from  sleep,  than  lose  it 
from  prayer.'^ 

And  does  not  the  uniform  experience  of  the  Lord's  people  war- 
rant the  remark — how  much  our  vital  spirituaUty  depends  upon  the 
daily  consecration  of  the  first  fruits  of  our  time  to  the  Lord  ?  How 
often  are  opportunities  for  heavenly  communion  during  the  day  un- 
avoidably straitened !  But  "  the  night  watches'^  and  "  the  dawning 
of  the  morning^'  afford  seasons  free  from  interruption,  when  our 
God  expects  to  hear  from  us,  and  when  "  the  joy"  of  "  fellowship 
with  him"  will  be  "  our  strength"^  for  active  service,  and  our  keep- 

1  Luke  vi.  12—16.  2  Psalm  v.  3;  Ixxxviii.  13.     Isaiah  xxvi.  9. 

3  Psalm  Ixxxiv.  1.     Prov.  viii.  34.  ^  Matt.  vi.  6.  s  Luke  xxii.  41 — 43. 

6  Psalm  Ivi.  8 ;  cxli.  2.     Prov.  xv.  8.     Cant.  ii.  14. 

'  Most  instructive  is  the  example  of  Mr.  Cadogan,  as  recorded  by  his  admirable  biog- 
rapher. '  Feeling  strongly  that  he  must  walk  with  God  in  secret  at  any  ratej  when  he 
had  company,  he  would  often  retire  from  them  into  his  study,  rather  than  omit  his  ac- 
customed waiting  upon  his  God.  Often  has  he  been  found  there,  when  most  of  the 
family  were  gone  to  rest,  surprised  on  his  knees  by  the  domestic  who  usually  took  care 
of  the  house. — CecWs  Life  of  Cadogan. 

Perhaps  in  an  observation  once  made  to  an  excellent  minister,  the  importance  of  the 
truth  may  furnish  an  apology  for  the  quaintness  of  the  dress : — *  If  you  did  not  plough 
in  the  closet,  you  would  not  reap  in  the  pulpit,' 

8  Neh.  viU.  10. 

16 


242  EXPOSITION    OF   PSALM    CXIX. 

ing  from  many  a  worldly  snare.  What  a  standard  of  enjoyment 
would  it  be,  with  our  last  thoughts  in  the  night  watches^  to  leave 
as  it  were  our  hearts  with  him,  and  to  find  them  with  him  in  the 
morning,  awaking  as  with  our  hearts  in  heaven  !  Surely  the  re- 
freshments of  our  visits  to  him,  and  his  abidance  with  us,  will  often 
constrain  us  to  acknowledge — "  Truly  our  fellowship  is  with  the 
Father,  and  with  his  Son  Jesiis  Christ^^  The  thoughts  of  God 
were  clearly  the  first  visitors  to  David's  waking  mind  ;2  and  to  this 
may  be  ascribed  his  habitual  success  in  realizing  his  presence 
throughout  the  day.  Our  lukewarmness  and  our  want  of  spiritual 
enjoyment  may  often  be  traced  to  that  morning  indolence  (which 
the  zeal  of  the  ungodly^  might  put  to  shame)  which  not  only  throws 
the  business  of  the  day  into  confusion,  but  also  consumes  the  time 
in  self-indulgence  or  trifling,  which  should  have  been  given  to  sa- 
cred intercourse.  For — not  to  speak  of  the  seasonableness  of  the 
early  hours  for  devotion — the  very  exertion  made  to  overcome  "  this 
lust  of  the  flesh,"  and  to  steal  a  march  upon  the  demands  of  the 
world,  is  an  exercise  of  self-denial,  honorable  to  God,  "  that  shall  in 
no  wise  lose  its  reward."  No  remembrance  of  the  past  will  be  so 
refreshing  at  a  dying  hour,  as  the  time  redeemed  for  communion 
with  God. 

And,  even  should  there  be  no  actual  enjoyment,  at  least  let  us 
honor  God  by  expectancy.  ^^  I  hoped  in  thy  word  .'"<  There  can 
be  no  exercise  of  faith  in  the  neglect  of  prayer  ;  but  the  ground  of 
faith,  and  that  which  gives  to  it  life,  hope,  and  joy,  is  the  view  of 
God  in  his  word  05  a  promising  God.  Therefore  when  his  Prov- 
idence opens  no  present  encouragement,  let  us  seek  it  in  his  cove- 
nant. To  '•  hope  in  his  word  is  to  build  up  ourselves  upon  our 
most  holy  faith,"*  and  to  lay  all  our  desires,  all  our  cares,  all  our 
weights,  and  burdens,  upon  a  solid  unsinking  foundation. 

Well,  therefore,  were  David's  "  night-watches''^  employed  in 
"  meditation  in  the  wordJ^  For,  in  order  to  stay  ourselves  upon  it 
in  time  of  need,  it  must  occupy  our  whole  study,  thought,  and  love.* 

1  1  John  i.  3.        2  See  Ps.  cxxxix.  17, 18.        3  Exod.  xxxii.  6.    Isa.  v.  11.    Mic.  ii.  1. 

<  One  of  Melancthon's  correspondents  describes  Luther  thus : — '  I  cannot  enough  ad- 
mire the  extraordinary  cheerfulness,  constancy,  faith,  and  hope  of  the  man  in  these  trying 
and  vexatious  times.  He  constantly  feeds  these  gracious  affections  by  a  very  diligent 
study  of  the  word  of  God.  Then  not  a  day  passes  in  which  he  elves  not  employ  in  prayer 
at  least  three  of  his  very  best  hours.  Once  I  happened  to  hear  him  at  prayer.  Gracious 
Got! !  what  spirit  and  what  faith  is  there  in  his  expressions !  He  petitions  God  with  as 
much  reverence,  as  if  he  was  in  the  divine  presence ;  and  yet  with  as  firm  a  hope  and 
confidence,  as  he  would  address  a  father  or  a  friend.  '  I  know,'  said  he,  '  thou  art  our 
Father  and  our  God ;  and  therefore  I  am  sure  thou  wilt  bring  to  nought  the  persecutors 
of  thy  children.  For  shouldest  thou  fail  to  do  this,  thine  own  CAUse  being  connected 
with  ours,  would  be  endangered.  It  is  entirely  thine  own  concern.  We,  by  thy  provi- 
dence, have  been  compelled  to  take  a  part.  Thou  therefore  wilt  be  our  defence.'  Whilst 
I  was  listening  to  Luther  praying  in  this  manner,  at  a  distance,  my  soul  seemed  on  fire 
within  me,  to  hear  the  man  address  God  so  like  a  friend,  and  yet  with  so  much  gravity 
and  reverence;  and  also  to  hear  him,  in  the  course  of  his  prayer,  insisting  upon  the  prom- 
ises contained  in  the  Psalms,  as  if  he  were  sure  his  petitions  would  be  granted.' — MUner'a 
History,  vol.  v.  p.  565.  Again  referred  to  in  Scott's  Continuation,  vol.  i.  p.  77.  Wa» 
not  this  an  illustration  of  David's  confidence — /  hoped  in  thy  uord? 

5  Jude  20. 


VERSE  149.  243 

Instability  of  faith  arises  from  a  want  of  fixed  recollection  of  the 
promises  of  God.  This  superficial  habit  may  suffice  for  times  of 
quietness ;  but  amid  the  billows  of  temptation  we  can  only  cast 
*'  anchor  sure  and  steadfast"  in  an  habitual  and  intelligent  confi- 
dence upon  the  full,  free,  firm  promise  of  the  word.  Let  it  there- 
fore be  the  food  of  our  meditation,  and  'the  ground  of  our  support, 
when  our  suit  seems  to  hang  at  the  throne  of  grace  without  any 
tokens  of  present  acceptance.  Often  will  it  lift  up  our  fainting 
hands,  and  supply  strength  for  fresh  conflict,  and  the  earnest  of 
blessed  victory.  The  ground  is  always  sure  for  faith.  May  the 
Lord  ever  furnish  us  with  faith  enough  for  our  daily  work,  conflict, 
consolation,  and  establishment ! 

149.  Hear  my  voice  according  unto  thy  loving-kindness;  O  Lord,  quicken  me 
according  to  thy  judgment. 

In  the  eyes  of  the  world,  David  appeared  "  in  all  his  glory," 
when  seated  on  his  throne,  and  surrounded  with  the  magnificence 
of  his  kingdom.  But  never  did  he  appear  so  glorious  in  the  sight 
of  God,  as  when  presenting  himself  as  a  suppliant  before  the  mercy- 
seat,  seeking  an  audience  of  the  King  of  kings,  only  to  send  up  re- 
iterated cries  for  quickening  grace.  And  do  not  I  need  the  same 
grace  every  moment,  in  every  duty?  Does  not  "the  gift  of  God 
within  me"  need  to  be  daily  "  stirred  up  ?"^  Are  not  "  the  things 
that  remain"  often  "  ready  to  die  ?"*  Then  "  Hear  my  voice^  O 
Lord;  quickenmeP 

But  to  urge  my  suit  successfully,  I  must  "  order  my  cause  before 
God  ;"  I  must  "  fill  my  mouth  with  arguments."^  And  if  I  can  draw 
a  favorable  plea  from  the  character  of  my  judge — if  I  can  prove 
that  promises  have  been  made  in  my  behalf,  these  will  be  most 
encouraging  earnests  of  a  successful  issue.  Now  David  had  been 
so  used  to  plead  in  cases  of  extremity,  that  arguments  suited  to  his 
present  distress  were  always  ready  at  hand.  He  now  pleads  with 
God  for  quickening  grace,  on  the  ground  of  his  own  loving-kind- 
ness and  judgment.     Can  he  "deny  himself?" 

And  with  what  "  full  assurance  of  faith,"*  may  I  ask  to  be  heard 
on  account  of  that  transcendent  proof  of  "  loving -kindness*^  mani- 
fested in  the  gift  of  God's  dear  Son« — not  only  as  his  chiefest  mercy, 
but  as  the  pledge  of  every  other  mercy^ — and  manifested  too  at  the 
fittest  time^ — ^'' according  to  his  judgm^nf^ — after  the  inefficiency 
of  the  power  of  reason^  and  the  sanctions  of  the  law^  to  influence 
the  heart,  had  been  most  clearly  displayed !  And  what  a  plea  is  it 
to  ask  for  quickenitig  influences,  that  this  is  the  very  end  for  which 
this  gift  of  loving-kindness  was  vouchsafed,^"  and  that  the  gift  itself 
is  the  channel,  through  which  the  quickening  life  of  the  Godhead  is 
imparted!'^  Could  I  ask  for  this  grace  on  any  other  ground  than 
loving-kindness  7     All  ground  of  fitness  or  merit  is  swept  away.^* 

1  2  Tim.  i.  6.  2  Rev.  iii.  2.  3  Job  xxiii.  4.  *  Heb.  x.  22. 

5  John  iii.  16.  6  See  Rom.  viii  32,  ^  See  Gal.  iv.  4.  8  Comp.  1  Cor.  i.  21. 

»  Comp.  Jer.  xxxi.  31— 33.        lojohnx.  10.     1  John  iv.  9.  "  1  John  v.  11. 
w  Ezek.  xxxvi.  32. 


244 


EXPOSITION    OF    PSALM    CXIX. 


On  the  footing  of  mercy  alone  can  I  stand  before  him.*  And  how- 
is  my  faith  enlivened  in  retracing  the  records  of  my  soul  from  the 
beginning — how  he  "  betrothed"=^ — how  he  "  drew  me  with  loving- 
kindness  !^  May  I  not  then  cry,  "Oh  !  continue  thy  loving-kind- 
ness 7^^^  And  not  less  full  is  my  conviction  of  his  judgment j  in 
deahng  wisely  and  tenderly  'with  me,  according  to  his  infallible  per- 
ception of  my  need.  Left  to  my  own  judgment — often  should  I 
have  prayed  myself  into  evil,  and  asked  what  it  would  have  been 
my  curse  to  have  received.*  But  I  have  learned,  that  the  child  must 
not  be  guided  by  his  own  will,  but  by  his  father's  better  mind — nor 
the  patient  by  his  own  humor,  but  by  the  physician's  skill.  Truly, 
even  the  Lord's  corrections  have  been  in  judgment  !^  And  in  the 
thankful  remembrance  of  them  my  confidence  for  the  time  to  come 
is  established  !  Gladly  will  I  "  set  to  my  seal,"  that  '•  the  Lord  is 
a  God  of  judgment  f^  and  that  "  blessed  are  they  that  wait  for 
him.''^''  He  knows  not  only  what  grace  is  needed,  but  at  what 
time.  Not  a  moment  sooner  will  it  come ;  not  a  moment  later  will 
it  be  delayed.  '  As  thou  wilt,  what  thou  wilt,  when  thou  wilt.'^ — 
is  the  expression  of  faith  and  resignation,  with  which  all  must  be 
committed  to  the  Lord,  waiting  for  the  end,  in  humility,  desire,  ex- 
pectation. And  if  in  pleading  my  suit  for  an  hearing  "  according 
to  his  loving-kindness^^  my  poor,  polluted,  lifeless  petitions  should 
find  no  liberty  of  approach  ;  may  1  be  but  enabled  to  direct  one  be- 
lieving look  to  "  the  Lamb  that  is  in  the  midst  of  the  throne  !"^  and 
I  will  not  doubt  that  my  feeblest  offering  shall  come  up  as  a  me- 
morial before  God. 

160.   They  draw  nigh  that  folloio  after  mischief;  they  are  far  from  thy  law. 
161.   Thou  art  near,  O  Lord;  and  all  thy  commandments  are  truth. 

The  imminent  danger  in  which  David  was  living'"  quickened  his 
cries  to  his  God.  Often  does  the  Lord  permit  this  pressing  trial. 
Seldom — but  in  extremity — are  our  graces  brought  to  their  full  ex- 
ercise. Confidence  is  then  shaken  from  man,  and  established  in 
God.'^  For  now  it  is  that  we  enjoy  our  God  as  "  a  very  present  help 
in  trouble,"'*  and  our  dependence  on  his  "  commandments''^  is  a 
"  ^rwe"  and  solid  foundation  of  comfort  to  our  soul.  An  awful 
character  indeed  is  it  of  the  ungodly.  "  They  are  far  from  God^s 
laid'^ — and  that  not  from  ignorance,  but  from  wilful  enmity.  This 
is  God's  witness  against  them  ;'3  and  they  are  not  ashamed  to  con- 
sent, that  "  this  witness  is  true."  No  wonder,  therefore,  that  those 
that  "  are  far  from  God's  laio'^  should  "  draw  nigh  to  follow  after 
mischief y^*     But  if  "  they  draic  nigh,^^  the  Lord  is  nearer  still.    "  1 


1  Eph.  ii.  7.    Titus  iii.  4.        2  Hosea  ii.  19.        3  Jer.  xxxl  3.        *  Psalm  xxxvi.  10. 

B  lo.  cvi.  15.  «  Jer.  x.  '24.  '  Isaiah  xxx.  18. 

8  Tlioinas  a  Kcmpis.  »  Rev.  v.  6.  »<>  Psalm  Ivii.  4.  "  2  Cor.  i.  9. 

12  Psalm  xlvi.  1.  13  lb.  1.  17.  Comp.  Prov.  i.  22, 25, 29. 

'*  '  He  cannot  brook  the  child  that  liateth  the  father ;  he  cannot  mind  the  servant  that 
carcth  not  for  the  master.  If  ye  were  of  the  world,  the  world  would  love  you;  ye  should 
dwell  quietly.  There  would  be  no  grief,  no  molestation,  if  the  devil  dwelt  in  you,  (which 
God  forbid.")  He  would  not  stir  up  his  knights  to  besiege  your  house  ....  but  because 
Christ  dweUeth  in  you,  (as  he  does  by  faith,)  therefore  stirreth  he  up  his  first-begotten 


VERSES  150,  151.  245 

am  thy  shieW^ — saith  he  to  his  distressed  child — who  echoes  back 
the  promise  in  the  cheerfulness  of  faith,  "  Thoit  art  my  hiding- 
place,  and  my  shield  :  and  I  hope  in  thy  wordj^^  Ehsha  knew 
the  power  of  this  shield,  when  he  quelled  the  alarm  of  his  terrified 
servant.  He  beheld  them  "  dinio  nigh  that  follow  after  m^ischief" 
but  the  eye  of  faith  assured  his  heart ;  and  when  "  the  Lord  opened 
the  eyes  of  the  young  man,"  he  too  was  enabled  to  testify,  "  Thou 
art  7iear,'  O  Lord  /"^ 

But  near  as  the  LiOrd  is  to  his  people  as  their  outward  shield,  is 
he  not  yet  nearer  still,  as  dwelling  in  their  hearts  1  Here  is  "  his 
temple,"*  his  desired  habitation — like  Zion  of  old,  of  which  he  said, 
— "  This  is  my  rest  forever ;  here  will  I  dwell,  for  I  have  desired 
it."«  This  is  the  dwelling,  which,  once  possessed  of  its  Divine  In- 
habitant, will  never  be  left  desolate. 

Our  spiritual  enemies,  like  David's  persecutors,  are  ever  present 
and  active.  The  devouring  "  lion,"«  or  the  insinuating  "  serpent,"^ 
is  '•'"nigh  to  follow  after  mischief  f^  and  so  much  the  more  danger- 
ous, as  his  approaches  are  invisible.  Nigh  also  is  a  tempting,  en- 
snaring world  ;  and  nearer  still  a  lurking  world  within,  separating 
us  from  communion  with  our  God.  But  in  turning  haJDitually  and 
immediately  to  our  strong  hold,  we  can  enjoy  the  confidence,  "  Thou 
art  near,  O  Lord:''  Though  '•  the  High  and  Lofty  One,  whose 
name  is  holy  ;"^  though  the  just  and  terrible  God,  yet  art  thou  made 
nigh  to  thy  people,^  and  they  to  thee,'"  '•  by  the  blood  of  the  Cross." 
And  thou  dost  manifest  thy  presence  to  them  in  "  the  Son  of  thy 
love." 

Indeed  to  the  Son  himself,  the  nearness  of  his  Father's  presence 
was  a  source  of  consolation  and  support,  when  "  they  drew  nigh, 
that  followed  after  mischief ^  ^'- lie  is  riear,'^  said  he — ^^  which 
justifeth  me:  tvho  will  contend  loith  me  7  let  us  stand  together. 
Who  is  m,ine  adversary  7  let  him,  come  near  to  me.  Behold  the 
Lord  God  will  help  me  ;  ivho  is  he  that  shall  condemn  m>e  7  aSo 
they  all  shall  wax  old  as  doth  a  garment :  the  moth  shall  eat  them 
«p."''  "  Behold,^''  said  he  to  his  affrighted  disciples,  as  his  hour 
drew  near,  "  the  hour  cometh,  yea  is  now  come,  that  ye  shall  he 
scattered  every  one  to  his  own,  and  shall  leave  me  alone  :  and 
yet  I  am  not  alone,  because  the  Father  is  with  me."'*  And  thus 
his  people  in  earthly  desolation  flee  to  the  promises  of  their  God; 
and  in  the  recollection  of  his  faithful,  ever-present  help,  "  set  to 

son,  the  world,  to  seek  how  to  disquiet  you,  to  rob  you,  to  despoil  you,  to  destroy;  and 
perchance  your  dear  Father,  to  try  to  make  known  to  you  and  to  the  world,  that  ye  are 
destinate  to  another  dwelling  than  here  on  earth,  to  another  city  than  man's  eyes  have 
seen  at  any  time,  hath  given,  or  will  give  power  to  Satan  or  to  the  world  to  take  from 
you  the  things  which  he  hath  lent  you ;  and  by  taking  away,  to  try  your  fidelity,  obedi- 
ence, and  love  towards  him,  (for  ye  may  not  love  them  above  him,)  as  by  giving  that  ye 
have,  and  keeping  it,  he  hath  declared  his  love  towards  you,' — Bradford's  Epistles- 
Fathers  of  the  English  CKurch,  vol.  vi.  pp.  58,  59. 

1  Gen".  XV.  1.  2  Verse  114.  3  Comp,  2  Kings  vi.  14—17.         «  2  Cor.  vi.  16. 

5  Psalm  cxxxii.  13,  14,  with  Eph,  ii.  22.  «  1  Peter  v.  8,  ^  Rev.  xii.  9. 

8  Isaiah  Ivu.  15.  9  Col.  i.  20.  i"  Eph.  ii.  13.  n  Isaiah  1.  8, 9. 

12  John  xvL  32. 


246  EXPOSITION    OP   PSALM    CXIX. 

their  seal,"  that  "  all  his  commandments  are  truthP  The  mischief 
intended  for  them  only  proves,  that  "  Thou,  Lord,  wilt  bless  the 
righteous ;  with  favor  wilt  thou  compass  him  as  with  a  shield."^ 

But  may  the  Lord  not  only  be  brought  near  in  our  interest  in 
him,  but  may  we  be  kept  near  in  communion  with  him  !  Let  our 
hearts  be  sacred  to  him.  Let  us  be  most  careful  to  watch  against 
any  strangeness  with  this  beloved  Friend,  and  to  cultivate  a  draw- 
ing cordiality  and  closeness  in  our  walk  with  him.  If  our  charac- 
ter is  formed  by  the  society  in  which  we  live,  what  "  treasures  of 
wisdom  and  knowledge"  should  we  find,  what  a  spirit  of  unbounded 
love  should  we  imbibe — by  a  nearer  and  more  constant  intercourse 
with  him ;  willing  as  he  is  to  impart  himself  freely,  inexhaustibly 
unto  us  !  In  a  backsliding  state,  we  must  expect  to  lose  this  hea- 
venly nearness.^  In  a  state  of  darkness,  it  is  the  exercise  of  faith, 
to  believe  that  unseen  he  is  near  ;  and  the  practical  influence  of 
faith  will  lead  us  to  speak,  and  pray,  and  think,  and  praise,  as  "  see- 
ing him  who  is  invisible." ^  In  a  state  of  enjoyment,  let  us  antici- 
pate the  time,  when  he  will  be  ever  near  to  us. 

"  And  I  heard  a  great  voice  out  of  heaven,  saying,  Behold  the 
tabernacle  of  God  is  with  men,  and  he  will  dwell  with  them,  and 
they  shall  be  his  people,  and  God  himself  shall  be  with  them,  and 
be  their  God."* 

152.    Concerning  thy  testimonies,  I  have  known  of  old  that  thou  hast  founded  them 

for  ever. 

The  truth  of  the  commandments,  which  the  Psalmist  had  just 
asserted,  was  an  everlasting  foundation.  He  stated  it  not  upon 
slight  conviction.  But  he  kneio  it — and  that  not  recently — but  as 
the  result  of  early  consideration — he  had  known  it  of  old.  It  is 
most  important  to  have  a  full  certainty  of  the  grounds  of  our  faith. 
How  else  can  we  have  that  "good  thing — a  heart  established  with 
grace  ?"^ — how  "  continue  in  the  faith  grounded  and  settled  ?" — how 
"  kept  from  being  moved  away  from  the  hopes  of  the  Gospel  ?"^ 
Praised  be  God !  We  feel  our  ground  to  be  firm.  As  God  is  the 
same,  so  must  his  testimonies  be.''  We  cannot  conceive  of  his 
promising  without  performance,  or  threatening  without  effect.^ 
They  are  therefore  expressly  revealed  as  a  firm  foundation,  in  ex- 
press contrast  with  this  world's  fairest  promise.' 

But  let  us  mark  this  eternal  basis  of  "  the  testimonies.''^  The 
whole  plan  of  redemption  was  emphatically  ^'' founded  for  ever. ^^ 
The  Saviour  "  was  foreordained  before  the  foundation  of  the 
world.*^^"  ,  The  people  of  God  are  "  chosen  in  Christ  before  the 
world  began  r^^  The  great  Author  '•^declares  the  end  from  the 
beginning, ^''^'^  and  thus  clears  his  dispensations  from  any  charge  of 
mutability  or  contingency.  Every  event  in  the  Church  is  fixed, 
permitted,  and  provided  for — not  in  thepassingmomentof  time,  but 

1  Psalm  V.  12.  2  Cant.  v.  2—6.  3  Heb.  xi.  27.        <  Rev.  xxi.  3. 

»  Heb.  xiu,  9.  6  Col.  i.  23.  ?  Ps.  Ixxxix.  34 ;  cii.  7—9. 

«  Numb,  xxiii.  19.  »  Isaiah  xl.  1—8.  "  1  Peter  i.  20.    Comp.  Rev.  xiii.  8. 

"  Eph.  i.  4.  2  Tim.  i.  9.  "  Isaiah  xlvi.  9,  10. 


VERSE  152.  247 

in  the  counsels  of  eternity.  All  God's  faithful  engagements  with 
his  people  of  old  are  ^'-  founded  forever'''  upon  the  oath  and  promise 
of  God — the  two  "  immutable  things,  in  which  it  is  impossible  for 
God  to  lie."^  May  we  not  then  "  have  strong  consolation"  in  ven- 
turing every  hope  for  eternity  upon  this  rock?  nor  need  we  be  dis- 
mayed to  see  all  our  earthly  stays,  ''  the  world,  and  the  lust,  and 
the  fashion  of  it — passing  away"  before  us.^  Yet  we  are  most  of 
us  strangely  attached  to  this  fleeting  scene,  even  when  experience 
and  divine  teaching  have  instructed  us  in  its  vanity  :  and  it  is  not 
until  repeated  proofs  of  this  truth  have  touched  us  very  closely,  in 
the  destruction  of  our  dearest  consolations,  that  we  take  the  full 
comfort  of  the  enduring  foundation  of  God's  "  testimonies^''  and  of 
the  imperishable  character  of  their  treasure. 

Now  let  me  realize  the  special  support  of  this  view  in  a  dying 
hour,  *  I  am  on  the  borders  of  an  unknown  world ;'  '  but  "  my  hope 
that  maketh  not  ashamed,"'  at  this  moment  of  peril  is  as  "  an  an- 
chor of  the  soul,  sure  and  steadfast ;"  and  in  the  strength  of  it  I  do 
not  fear  to  plunge  into  eternity.  "  I  know  whom  I  have  believed, 
and  am  persuaded  that  he  is  able  to  keep  that  which  I  have  com- 
mitted to  him  against  that  day."*  I  know — not  his  sufficiency 
merely,  but  his  All-sufficiency.  I  know  his  conquering  power  over 
the  great  enemies  of  my  soul.  I  know  that  he  has  "  spoiled  the 
principaUties  and  powers"*  of  hell,  of  the  strength  to  triumph  over 
his  ransomed  people.  I  know  also,  that  he  is  "  the  Lord ;  he  changeth 
not  ;"^  his  word  changes  not :  his  testimonies  abide  the  same :  "  I  have 
known  of  old,  that  he  has  founded  them  for  ever  ^ '  Thus  we  look 
for  the  removing  of  those  "  things  which  are  shaken,  as  of  things 
that  are  made,  that  those  things  which  cannot  be  shaken  may  re- 
main."" The  scoffer  may  say, — '•  If  the  foundations  be  destroyed, 
what  can  the  righteous  do  !"^  Let  God  himself  give  the  answer — 
"  Lift  up  your  eyes  to  the  heavens^  and  look  upon  the  earth  be- 
neath :  for  the  heavens  shall  vanish  away  like  smoke,  and  the 
earth  shall  wax  old  like  a  garment^  and  they  that  dwell  therein 
shall  die  in  like  manner  ;  but  my  salvation  shall  be  forever^  and 
my  righteousness  shall  not  be  abolished."^ 

1  Heb.  vi.  16—18.  2  i  John  ii.  17.     1  Cor.  vii.  31.  ^  Rom.  v.  5. 

«   2  Tim.  i.  12.  s  Col.  ii.  15.  «  Mai.  iii.  6. 

7  Heb.  xii.  27.  »  Psalm  xi.  3.  »  Isaiah  IL  6. 


248  EXPOSITION    OF    PSALM    CXIX. 


PART    XX. 

153.    Consider  mine  affliction,  and  deliver  me :  for  I  do  not  forget  thy  law. 

Another  note  of  the  child  of  sorrow  !  Hated  by  the  world ' — 
vexed  by  his  restless  enemy^ — chastened  by  his  God^ — burdened 
with  his  "  body  of  death,"^ — what  else  can  he  do  but  cry,  Consider 
my  affliction  ?  How  manifestly  is  this  world  not  our  rest,  but  our 
exercise  for  rest !  Well  is  it  that  our  "  days  are  few,"  when  they 
are  so  "  evil."^  But  how  could  we  hold  on  as  we  do — had  we  not 
our  Saviour's  pitying  heart  and  Almighty  help  ?  The  want  of  this 
sympathy  was  the  overwhelming  sorrow,  that  well  nigh  ''broke 
his''  sorrowing  "  heart" — ^^  I  looked  for  some  to  take  pity,  but  there 
was  no?ie  ;  and  for  comforters,  hut  I  found  no7ie"^  This  depth 
of  trial  combined  with  every  other  part  of  his  unkno^\^l  sufferings 
to  make  him  "  such  an  High  Priest  as  became  us,^'"'  "  touched 
with  the  feeliiig  of  our  infirmities  /'^  "  considering  our  affiic- 
tions ;"  and  "  in  that  he  hirns elf  hath  suffered  being  tempted,  he 
is  able  to  succor  them  that  are  tempted"^  With  what  sympathy 
did  he  "  consider  the  affliction'''  of  his  people  in  Egypt !  "  /  have 
surely  seen  the  affliction  of  m.y  people  which  are  in  Egypt,  and  1 
ktiow  their  sorroy)sP^^  At  a  subsequent  period,  ^^  his  soul  tva^ 
grieved  for  the  7nisery  of  IsraeF^^ — a  cheering  example  of  that 
compassionate  interest,  with  which,  '■^  in  all  his  people's  afflictions 
he  is  afflicted.''' ^^  Well  may  his  people  take  encouragement  to  pray, 
'•  Consider  mine  affliction.''^  "  Now,  therefore,  let  not  all  the  trou- 
ble seem,  little  before  thee,  that  hath  come  upon  us.''^^^ 

Yet  is  he  not  only  sympathizing  to  consider,  but  mighty  to  de- 
liver. "  Who  is  this  glorious"  conqueror  with  his  "dyed  garments" 
of  victory — "travailing  in  the  greatness  of  his  strength?  I  that 
speak  in  righteousness — jnighfy  to  5ave."'*  Such  did  the  noble 
confessors  in  Babylon^^ — such  did  Daniel  in  the  den  of  Uons^" — find 
him,  fully  justifying  their  unwavering  confidence  in  his  love  and 
power.  And  what  age  of  the  Church  has  been  wanting  in  testi- 
mony, that  "  the  Lord  knoweth  how  to  deliver  the  godly  out  of 
temptations,"'^  and  that  "  he  that  hath  delivered,  doth  deliver,  and 
will  even  to  the  end  deliver  ?"'^  The  consciousness  that  "  ice  do  not 
forget  his  law,'^  is  our  plea,  that  he  would  "  consider  our  affliction 
and  deliver''''  us  ;'"  and  is  of  itself  an  evidence,  that  the  affliction  has 
performed  its  appointed  work.  Let  me  then  expect  in  mine  afllic- 
tion  the  fulfilment  of  his  gracious  promise,  "Because  he  hath  set 

»  John  XV.  19,  2  Job  i.  7.    Luke  xxii.  31 .     1  Peter  v.  8. 

8  1  Cor.  xi.  32.    Heb.  xii.  10,  11.  <  Rom.  vii.  24;  viii.  23. 

B  Gen.  xlvii.  9.                «  Psalm  Ixix.  20.     Comp.  xxii.  11.  7  Heb.  vii.  26. 

8  lb.  iv.  15.                    9  lb.  ii.  18.        »"  Exod.  iii.  7 ;  also  ii.  25.  »  Judges  x.  16. 

"  Isaiah  Ixiii.  9.              ^3  Neh.  ix.  32.     Comp.  Psalm  cxxxii.  I.  i<  Isaiah  Ixiii.  1. 

15  Dan.  iii.  17,  25—28.          »«  lb.  vi.  23,  27.          »'  2  Peter  ii.  9.  's  2  Cor.  i.  10. 
i»  The  same  plea  is  often  urged  in  this  Psalm,  verses  94,  173,  176. 


VERSE  154.  249 

his  love  upon  me,  therefore  will  I  deliver  him  ;  I  will  set  him  on 
high,  because  he  hath  known  my  name.  He  shall  call  upon  me, 
and  I  will  deliver  him  :  I  will  be  with  him  in  trouble  ;  1  will  de- 
liver him  and  honor  him^^  In  the  midst  of  my  trials  I  would  pre- 
pare my  hymn  of  praise  for  his  kind  consideration  and  faithful  de- 
liverance— "  I  will  be  glad  and  rejoice  in  thy  mercy  :  for  thou  hast 
considered  m>y  trouble  ;  thou  hast  known  my  soul  in  adversities, 
and  hast  not  shut  me  up  in  the  hand  of  the  enemy  ;  thou  hast  set 
my  feet  in  a  large  room  !"2  Let  me  then  remember  my  affliction^ 
only  as  it  may  be  the  means  of  increasing  my  acquaintance  with 
my  tender  and  Almighty  Friend.  Poor  and  afflicted  as  I  may  be, 
let  me  be  more  poor  and  afflicted  still,  if  I  may  but  have  fresh  evi- 
dence that  he  "  thinketh  upon  me"^ — that  he  "  considers  my  afflic- 
tion^^ and  in  his  own  gracious  time  and  way  will  "  deliver  me." 

164.  Plead  my  cause,  and  deliver  me;  quicken  me  according  to  thy  word. 

Oppressed  as  the  Psalmist  appeared  to  be  by  the  weight  of  his 
affliction,  he  is  at  no  loss  where  to  apply  for  help.  He  carries  his 
righteous  cause  to  him,  who  "  stilleth  the  enemy  and  the  avenger"* 
— "  Plead  my  cause,  O  Lord,  with  them  that  strive  with  me :  fight 
against  them  that  fight  against  me.  Take  hold  of  shield  and  buck- 
ler, and  stand  up  for  my  help.  Draw  out  also  the  spear,  and  stop 
the  way  against  them  that  persecute  me ;  say  unto  my  soul,  I  am 
thy  salvation."^  Thus  must  we  throughout  our  warfare  maintain 
"  the  patience  of  hope,"^  waiting  for  the  Lord,  "  until  he  plead  our 
cause,  and  execute  judgment  for  us.'"  If  there  is  an  accuser  to  re- 
sist,^ '•  toe  have  an  Advocate"  to  plead,^  who  could  testify  of  his  pre- 
vailing acceptance  in  the  court  of  heaven,  "  Father,  I  thank  thee, 
that  thou  hast  heard  me.  And  I  knew  that  thou  hearest  me 
alway."^"  Our  Redeemer  does  indeed  ^^ plead  our  cause^^  success- 
fully for  our  "  deliverance  ;"  when  but  for  his  powerful  advocacy 
we  must  have  stood  speechless  in  the  judgment — helpless,  without 
any  prospect  of  acceptance.  Awful  indeed  was  the  cause  which  he 
had  to  manage.  Our  adversary  had  the  law  on  his  side.  We  could 
not  deny  the  charge,  or  oflfer  satisfaction.  We  could  neither  "  stand 
in  the  judgment,"  nor  flee  from  the  impending  wrath.  But  at  that 
moment  of  infinite  peril,  our  cause  was  pleaded  by  a  "Counsellor"** 
who  never  was  nonsuited  in  court,  who  brought  irresistible  pleas, 
and  produced  satisfaction  that  could  not  be  denied.  The  voice  of 
deliverance  was  heard  in  heaven — "  Deliver  them  frmn  going 
down  to  the  pit ;  I  have  found  a  ransomJ'^^  This  ransom  is  no 
less  than  the  price  of  his  own  "  precious  blood,"  "  shed  for  many  for 
the  remission  of  sins"*^ — a  ransom,  which  has  merited  and  obtained 
eternal  '^  deliverance^^^*  for  his  people,  and  which  still  pleads  for  the 

1  Psalm  xci.  14,  15.  2  Psalm  xxxi.  7,  8.  3  ib.  xl.  17.  *  lb.  viii.  2. 

5  lb.  XXXV.  1—3.  6  1  Thess.  i.  3.  7  Micah  vii.  9. 

8  Zech.  iii.  1.     Rev.  lii.  10.  9  I  John  ii.  2,  »»  John  ix.  41,  42. 

"  Isaiah  ix.  5.  w  Job  ixxiii.  24.  «  i  Peter  i.  19.    Matt.  xxvi.  28. 

w  Heb.  ix.  12. 


250  EXPOSITION    OP   PSALM    CXIX. 

expiation  of  the  guilt,  which  attaches  to  their  holiest  services,  and 
defiles  their  happiest  approaches  to  their  God.  When,  therefore, 
Satan  accuses  me :  yea,  when  my  own  heart  condemns  me,  I  may 
look  upward  to  my  heavenly  Advocate — "  Plead  my  cause  and  de- 
liver meP^  "  O  Lord,  I  am  oppressed  ;  undertake  for  me.  Thou 
wilt  answer,  O  Lord,  my  God."=^ 

Poor  trembling  sinner !  take  courage.  "  Your  Redeemer  is 
mighty — he  will  thoroughly  plead  your  cause,"^  and  leave  no  charge 
unanswered.  But  you  say,  '  How  know  I  that  he  speaks  for  me  V 
Yet  if  not  for  you,  for  whom  does  he  speak  ?  Who  needs  an  ad- 
vocate more  than  you  ?  He  pleads  indeed  nothing  favorable  of 
you  ;  but  much,  very  much, /or  you.  For  he  pleads  the  merit  of 
his  own  blood,  "that  taketh  away  the  sin  of  the  world"* — even  that 
great  sin  of  "  unbelief,"  of  which  his  Spirit  is  now  "  convincing"^ 
you ;  and  which  you  are  now  made  to  feel,  lament,  and  resist,  as 
the  bitterest  foe  to  your  peace.  And  does  he  not  "  ever  live  to  make 
intercession  for  you  ?"  Why  then  hesitate  to  apply  the  certain  and 
consoling  inference,  that  "  he  is  able  to  save  to  the  uttermost  ?'" 
Why  discouraged  by  the  sight  of  sin,  temptation,  backshding,  diffi- 
culty, and  feaf,  arising  before  you  on  every  side ;  when,  after  you 
have  taken  the  most  extended  view  of  the  prospect  of  sorrow,  this 
one  word  "  tittermosf^  goes  beyond  it  ?  If  you  feel  it  hard  to  be- 
lieve, send  up  your  cry — "  Help  thou  mine  unbelief'"'  Only  do 
not  dishonor  him  by  wilful  despondency ;  and  do  not  add  the  sin 
of  disobedience,  in  delaying  this  moment  to  come  to  him. 

After  all,  however,  even  while  exercising  faith  in  our  heavenly 
Advocate,  we  must  mourn  our  sluggishness  in  his  service.  Well, 
therefore,  do  we  accompany  our  pleading  for  deliverance  with  the 
supplication — "  Quicken  we."  Every  moment's  perseverance  de- 
pends upon  this  Divine  supply.  Blessed  be  God  for  the  sure  war- 
rant of  expectation — '•^According  to  thy  word P^  Here  we  shall 
receive  not  only  the  living  principle,  but  its  lively  operation ;  not 
only  the  fire  to  kindle  the  lamp,  but  the  oil  to  feed  the  flame.  For 
he  that  is  our  Advocate  to  ^^ plead^^  for  us,  and  our  Saviour  to  "c?e- 
livef  us,  is  also  our  quickening  Head,  filled  with  "  the  residue  of 
the  Spirit"  to  "  revive  his  work."  Thou  "  hast  ascended  on  highj 
and  hast  received  gifts  for  men  :  yea,  for  the  rebellious  also,  that 
the  Lord  God  might  dwell  among  them^'^  Do  we  therefore  want 
a  heart  to  pray,  to  praise,  to  believe,  to  love  ?  Let  us  only  look  to 
an  ascended  Saviour,  sending  down  the  life-giving  influence  from 

*  'The  word  translated  " dtliver  7n«,"  is  taken  from  the  office  of  a  redeemer  or  next 
of  kin  amongst  the  Israelities,  to  whom  it  belonged  to  redeem  the  inheritance,  or  ransom 
the  person,  of  his  impoverished  or  enslaved  relative ;  and  also  to  be  his  patron  and  do- 
fender  against  injustice  and  oppression,  and  the  avenger  of  his  blood,  if  he  was  slain.' — 
Scott.  The  use  therefore  of  this  word  in  the  original,  in  this  verse,  naturally  points  the 
believer's  attention  to  him,  who  is  indeed  near  of  kin  to  him,  and  has  combined  all  the 
offices  of  the  ancient  redeemer  in  his  one  beloved  person  ;  and  therefore  at  once  illus- 
trates and  warrants  the  view  that  is  here  given  of  the  passage. 

2  Isaiah  xxxviii.  14.     Psalm  xxiviii.  15.     Margin  and  P.  T.  3  Jer.  1.  34. 

*  John  i.  29.  «  lb.  xvi.  8,  9.  "  Hebrews  vii.  25.  »  Mark  ix.  24. 
»  Psalm  Ixvui.  18. 


VERSE  155.  251 

above,  as  the  purchase  of  his  blood,  the  fruit  of  his  intercession ; 
and  our  hope  will  be  enlivened,  our  faith  established,  and  the  graces 
of  the  Spirit  will  abound  to  the  glory  of  our  God. 

165.   Salvation  is  far  from  the  wicked;  for  they  seek  not  thy  statutes. 

How  striking  the  contrast ! — how  awfully  destitute  the  condition ! 
They  have  no  one  to  consider  their  affliction — no  one  to  deliver 
them — no  one  to  plead  their  cause.  Indeed,  all  the  misery  that  an 
immortal  soul  is  capable  of  enduring  throughout  eternity  is  in- 
cluded in  this  sentence — "  Salvation  is  far  from  the  wicked" 
The  full  picture  of  it  is  drawn  by  our  Lord  himself,  "  The  rich  man 
died  and  was  buried ;  and  iti  hell  he  lifted  up  his  eyes^  being  in 
torments.,  and  seeth  Abraham  afar  off^  and  Lazarus  iii  his  bo- 
som.^^^  The  present  enjoyment  of  ^^  salvation'^  is  ^^  far  from  the 
wicked.^''  "  There  is  no  peace,  saith  my  God,  to  the  wicked."* 
Their  common  employments  are  "  sin."'  Their  "  sacrifice  is  an 
abomination."*  Their  life  is  "  without  Christ,  having  no  hope,  and 
without  God  in  the  world.""  But  who  can  tell  the  curse  of  eternity, 
with  this  ^^  salvation  far  from  them  7^^  To  be  eternally  shut  out 
from  God — from  heaven  !  To  be  eternally  shut  in  with  the  ene- 
mies of  God,  and  the  heirs  of  hell !  Fellow-christians — look  from 
what  ye  have  escaped — what  ye  were,  when  "  ye  were  sometimes 
afar  oflf" — what  ye  would  have  been  now  and  forever,  had  ye  not 
"  in  Christ  .Tesus  been  made  nigh  by  the  blood  of  Christ  :"^  and  then 
"  if  you  hold  your  peace,  the  stones  will  immediately  cry  out" 
against  you.'^ 

But  whence  this  inexpressibly  awful  condition  of  "  the  wicked  ?" 
Is  not  "  salvation^*  offered  to  them?  Are  they  shut  out  from  hope, 
and  sternly  refused  an  interest  in  the  covenant  ?  Oh !  no ;  it  is 
their  own  doing,  or  rather  their  own  undoing.  Would  they  but 
seek  the  ways  of  God,  they  might  plead  for  deliverance ;  yea,  they 
might  have  a  prevailing  Advocate  to  plead  their  cause,  and  deliver 
them.  But  now  salvation  is  far  from  them,  because  "  they  are  far 
from  God's  law.^^^  It  does  not  fly  from  them — but  they  fly  from  it. 
Every  act  is  a  stride  of  mind,  more  or  less  vigorous  in  departure 
from  God.  Nay — such  is  their  pride,  that  "  they  will  not  even  seek 
his  statutes.^^^  They  "  desire  not  the  knowledge  of  his  ways. 
They  say  to  God — "  Depart  from  us ;"'"  God  therefore  will  say  to 
them,  "  Depart  from  me."^^  They  say  to  Christ,  "  We  will  not  have 
this  man  to  reign  over  us ;"  He  will  say  of  them,  "  Those  mine  en- 
emies, that  would  not  I  should  reign  over  them,  bring  hither,  and 
slay  them  before  me."'^  \i  jg  not  then  so  much  God  that  punishes 
them,  as  they  that  punish  themselves.  Their  own  sin — the  neces- 
sity of  the  case — punishes  them.     They  "  will  not  come  to  Christ, 

1  Luke  xvi.  22,  23,  26.  2  isaiah  Ivii.  21.  3  Prov.  ixi.  4.  <  lb.  xv.  8. 

5  Eph.  ii.  12.  «  Eph.  ii.  13.  '  Luke  xix.  40.  8  pgalm  Ixxiii.  27. 

9  lb.  X.  4.  10  Job  xxL  14.  "  Matt.  vu.  23 ;  xxv.  41 

w  Luke  xix.  18,  27. 


252  EXPOSITION    OF    PSALM    CXIX. 

that  they  might  have  hfe  :"*  "so  that  they  are  without  excuse" 
— die  they  must.^ 

But  who  are  "  the  wicked  ?"  Alas  !  this  is  a  melancholy  ques- 
tion, as  involving  within  its  sphere  so  much  that  passes  for  amiable, 
virtuous,  and  lovely,  in  the  estimation  of  the  world.  Not  to  speak 
of  those,  whose  name  is  broadly  written  upen  their  foreheads ;  it 
includes  "  all  that  forget  God,"^  however  blameless  their  moral  char- 
acter, or  their  external  Christian  profession.  It  is  determined  upon 
immutable  authority — it  is  the  decree  of  our  eternal  Judge — "  If 
any  man  have  not  the  Spirit  of  Christ,  he  is  none  of  his  f^  and  if 
none  of  his,  then  it  follows  in  unavoidable  consequence,  that  "  sal- 
vation  is  far  from  him.^^ 

Oh !  could  we  but  persuade  such  of  their  awful  state.  Oh ! 
could  we  awake  them  from  their  death-like — deadly  sleep — slum- 
bering on  the  brink  of  ruin  !  on  the  borders  of  hell !  But  they  are 
impaled  in  their  own  self-esteem,  or  in  the  favorable  comparison 
drawn  between  themselves  and  many  around  them  ;  forgetting  that 
the  rule,  by  which  they  will  be  judged,  is  not  the  world's  standard 
of  moral  rectitude,  but  the  statutes  of  a  holy,  heart-searching  God  ; 
forgetting  too,  that  all  may  be  decency  without,  while  all  is  cor- 
ruption within.  Let  them  test  their  hearts  by  an  honest  and  prayer- 
ful scrutiny  of  the  statutes  ;  and  while  they  must  confess  them- 
selves guilty  before  God,  a  sense  of  danger  would  awaken  the  hearty 
cry  for  salvation^  which  would  not  then  "  he  far  from  thetn^*  For 
"  the  Lord  is  nigh  unto  all  them  that  call  upon  him,  to  all  that  call 
upon  him  in  truth.  He  will  fulfil  the  desire  of  them  that  fear  him ; 
he  will  also  hear  their  cry,  and  will  save  ^Aem.'"' 

0  thou  Almighty  Spirit,  whose  power  is  alone  able  to  "  turn  the 
hearts  of  the  disobedient  to  the  wisdom  of  the  just,"«  "raise  up  thy 
power,  and  come  among  us  ;"  "  rend  the  heavens,  and  come  down  ;"'> 
rend  the  hearts  of  sinners,  of  the  ungodly,  the  moral,  the  naturally 
amiable,  the  self-righteous.  "  Fill  their  faces  with  shame,  that  they 
may  seek  thy  name,  O  Lord."*° 

156.  Great  are  thy  tender  mercies,  O  Lord ;  quicken  me  according  to  thy 
judgments. 

It  is  most  cheering  to  pass  from  judgment  to  mercy — from  the 
awful  state  of  the  rcicked,  to  adore  the  mercies  of  God  to  his  own 
people.  We  were  naturally  no  better  than  they.  The  most  emi- 
nent saved  sinner  looks  on  himself  wilh  wonder — "Is  not  this  a 
brand  plucked  out  of  the  fire  ?"*^  Never  will  he  lose  the  remem- 
brance— "Who  maketh  thee  to  differ ?"*2  To  mercy — rich  mercy 
alone — we  trace  the  distinction  between  those  that  are  "  quickefted," 
and  those  that  remain  "dead  in  trespasses  and  sins."'' 

But  let  us  mark  the  features  of  this  mercy.     How  great  in  ex- 

1  John  V.  40.  «  Matt,  xxiii.  37,  38.  3  pgalm  ix.  17.  *  Romans  viil  9. 
»  Acts  xvi.  30.                    «  See  Psalm  lixxv.  9.                   '  Psalm  cxlv.  18,  19. 

8  Luke  i.  17.  »  Isaiah  Ixiv.  1.  »o  Psalm  Ixxxiii.  16. 

»  Zech.  iii.  2.  «  i  Cor.  iv.  7.  "  Eph.  ii.  1,  4,  5. 


VERSE  156.  253 

tent !  Estimate  its  greatness  by  the  infinite  debt  which  it  blots 
out* — the  eternal  ruin  from  which  it  saves" — the  heavenly  crown  to 
which  it  raises.^  Trace  it  to  the  tnind  of  God — that  first  eternal 
purpose  of  mercy ^  which  sets  us  apart  for  his  glory.*  Mark  it  in 
that  "  time  of  love,"  when  his  mercy  rescued  us  from  Satan,  sin, 
death,  and  hell,  and  drew  us  to  himself.^  As  soon  might  we  span 
the  arch  of  heaven,  as  fully  grasp  the  greatness  of  his  mercy .^ 
And  then  how  tender  is  it  in  its  exercise  !  Such  was  the  first  beam 
of  mercy  that  "visited  us."^  Such  has  been  the  continued  display. 
So  natural  as  from  a  Father.^  So  yearning,  "  as  one  whom  his 
mother  comforteth  !"^  Such  a  multitude  of  those  tender  mercies  ! 
The  overflowing  stream  follows  us  through  every  step  of  our  wilder- 
ness journey.  The  blessing  compasses  us  about,  abounds  towards 
us,  keeps  us  steadfast,  or  restores  us  when  wandering,  and  will  pre- 
serve us  to  the  end.  Happy  are  we — not  in  the  general  perception 
— not  in  the  hearsay  report^" — but  in  the  experimental  enjoyment 
of  it.  "  Bless  the  Lord,  O  my  soul,  and  all  that  is  within  me,  bless 
his  holy  name."^*  But  what  poor  returns  have  we  made  for  this  in- 
finite love  ?  Surely  the  petition  for  quickening  grace  suits  us  well. 
This  was  the  constant  burden  of  David's  prayer.  For  he  was  not 
like  many  professors,  who  can  maintain  their  assurance  in  a  lower 
and  careless  walk.  No ;  he  was  a  believer  of  a  very  high  stand- 
ard ;  desirous,  not  only  of  proving  his  title  to  the  blessing,  but  of 
Hving  in  its  habitual  and  active  enjoyment. 

Often  as  this  petition  has  been  brought  before  us,  in  the  course 
of  this  psalm,  it  is  too  important  ever  to  be  passed  over.  Let  us  at 
this  time  use  it  for  the  purpose  of  individual  self-inquiry.  In  what 
respects  do  1  need  quickening  grace  ?  Are  my  views  of  sin,  and 
especially  of  the  sin  of  my  own  heart,  slight  and  superficial  ?  Do 
they  fail  in  producing  humility,  abasement,  tenderness  of  conscience, 
circumspection  of  conduct  ?  If  it  be  so,  "  Quicken  me^  O  my  God .'" 
Does  my  apprehension  of  a  Saviour's  love  serve  to  imbitter  sin  to 
me  ?  to  crucify  sin  in  me,  to  warm  and  enliven  my  heart  with  love 
to  him,  and  zeal  in  his  service?  If  I  am  convicted  of  coldness  to 
such  a  Saviour,  and  sluggishness  in  such  a  service,  I  need  not  pray 
— "  O  Lord,  quicken  me .'"  And  how  do  I  find  it  with  regard  to 
prayer  itself?  Are  not  my  prayers  general — unfrequent — wan- 
dering ?  Is  not  service  too  often  constrained,  a  forced  duty,  rather 
than  a  privilege  and  delight  ?     "  O  Lord,  quicken  m.e  /" 

Yet  many  Christians,  through  a  mistaken  perception,  know  not 
when  they  have  received  the  blessing.  They  have  looked  for  it  in 
strong  and  sensible  excitement ;  and  in  defect  of  this  they  sink  into 
despondency.  Whereas  the  solid  influence  is  independent  of  sen- 
sations, and  consists  in  a  tender  sensibility  of  sin — spiritual  appe- 
tite for  the  Gospel — active  energy  in  Christian  duties,  and  continual 

1  Isaiah  xliii.  22—25 ;  i.  18.                 *  Psalm  Ixixvi.  13.                 3  Rev.  i.  5,  6. 

*  Eph.  i.  4—6.  8  Ezekiel  xvi.  6—8.             e  Psalm  ciii.  11.    Isaiah  Iv.  8,  9. 

7  Luke  i.  78.  »  2  Cor.  i.  3.    Psalm  ciii.  13.                  »  Isaiah  Ixvi.  13. 

w  John  iv.  42.  »  Psahn  ciii.  1—3. 


254  EXPOSITION    OP    PSALM    CXIX 

progress  in  heavenly  exercises.  But  under  no  circumstances  must 
the  evil  of  a  dead  and  drooping  state  be  lightly  thought  of;  ob- 
scuring as  it  does  the  difference  between  the  believer  and  the  world- 
ling, or  at  least  between  the  believer  and  the  formalist.  O  believer, 
you  have  great  need  to  carry  your  complaint  again  and  again  unto 
the  Lord  :  "  Quicken  me — quicken  me — according  to  thy  judg- 
ments^^— according  to  those  gracious  promises,  which  are  the  method 
of  thy  proceedings,  and  the  rule  of  thy  dispensations  of  grace.  You 
cannot  be  too  earnest  to  welcome  the  breathings  of  the  Spirit,  or 
too  cautious  that  your  indolence  resists  not  his  Divine  impression. 
When  he  quickens  you  with  his  influence,  do  you  quicken  him 
with  your  supplications — "  Awake,  O  north  wind  ;  and  come,  thou 
south :  blow  upon  my  garden,  that  the  spices  thereof  may  flow 
out.^''^  Persuade — entreat — constrain  his  stay.  Enlivened  by  his 
energy,  how  happy,  and  in  your  own  sphere  how  useful,  a  member 
of  the  Church  of  Christ  you  may  be  found  !  Your  soul  will  be  in- 
vigorated— your  graces  strengthened — and  your  affections  elevated 
— in  humble,  cheerful,  steady  dependence  upon  the  Saviour,  and  in 
daily  renewed  devotedness  to  his  service.  The  more  the  spiritual 
life  is  thus  "  exercised  unto  godUness,"  the  more  delightfully  will 
you  reahze  the  active  service  and  everlasting  praise,  which  will 
constitute  the  perfection  of  heavenly  enjoyment; — "  His  servants 
shall  serve  him :  and  they  shall  see  his  faceP'^ 

167.  Many  are  my  persecutors  and  mine  enemies;  yet  do  I  not  decline  from  thy 

testimonies. 

David's  experience  is  common  to  us  all.  "Many  indeed  are 
our  persecutors  and  enemies."  This  is  a  solemn  cost.  Lei  those 
who  are  setting  out  in  the  Christian  course  count  it  well.  From 
neglect  of  our  Lord's  rule  of  scriptural  calculation,'  many  seem  to 
begin  well ;  but  they  have  been  "  hindered"^ — they  turn  back  ; 
they  are  zealous,  but  inconsiderate ;  warm-hearted,  but  ignorant  of 
themselves,  their  work,  and  their  resources.  They  were  allured  at 
first,  perhaps  by  an  interest  in  the  Gospel — some  delusive  excite- 
ment of  love  to  the  Saviour— the  picture  of  the  "  paths  of  pleasant- 
ness and  peace,"*  or  the  joys  of  heaven.  But  the  cross  was  out  of 
sight  and  out  of  mind.  But  this  promise  of  ease  and  happiness  was 
no  less  foolish  and  unwarrantable  than  that  of  a  soldier,  utterly  for- 
getful of  his  profession,  and  who  should  promise  himself  peace  at 
the  very  time  that  he  was  called  out  to  the  wars.  Surely,  if  like 
God's  ancient  people,  we  begin  our  road  in  sunshine,  it  is  well  to  be 
provided  against  the  storms,  which  will  soon  overtake  us.«  We 
would  say  therefore  to  all — specially  to  sanguine  beginners — Let 
your  course  be  commenced  with  serious  consideration,  and  jealous 
self-scrutiny.  Beware  of  hasty  determinations.  See  to  it  that  your 
resources  are  drawn,  not  from  your  own  resolutions,  or  from  the 
sincerity  and  ardor  of  your  love  ;  but  from  the  fulness  that  is  treas- 

»  Cant.  iv.  16.  2  Rev.  xxii.  3,  4.  »  Luke  xiv.  28—33. 

*  Gal.  V.  7 ;  ill  3.  »  Prov.  iii.  17.  •  Exodus  xv.  1 ;  xvi.  1—3. 


VERSE  157.  255 

ured  up  in  Jesus  for  your  present  distress.  Feel  every  step  of  your 
way  by  the  light  of  the  sacred  word.  If  you  expect  Christian  con- 
sistency to  command  the  esteem  of  an  ungodly  world,  you  have  for- 
gotten both  your  Master's  word  and  example/  and  you  will  soon 
be  ready  to  exclaim — "  Many  are  my  persecutors  and  mine  ene- 
miesy  For  if  their  hostility  is  not  always  active,  the  enmity  "  is 
not  dead,  but  sleepeth."  If,  however,  their  unexpected  surprisals 
and  inveteracy  should  daunt  you  in  the  conflict,  you  are  again  for- 
getting the  word  of  cheering  support  in  the  most  awful  crisis — "  My 
grace  is  stifficientfor  thee ;  for  my  strength  is  m,ade  perfect  i/i 
weakness.^^^  Thus  the  word  of  God  will  be  "  the  armor  of  right- 
eousness on  the  right  hand  and  on  the  left."^  Presumption  is  cast 
down,  self-confidence  is  humbled,  and  the  trembling  simplicity  of 
dependence  upon  an  Almighty  arm  is  upheld  and  honored. 

Count  then  upon  the  difficulties,  that  beset  the  heavenly  path. 
You  will  never  pluck  the  Rose  of  Sharon,  if  you  are  afraid  of  being 
pricked  with  the  thorns  which  surround  it.  You  will  never  reach 
the  crown,  if  you  flinch  from  the  cross  in  the  way  to  it.  Oh  !  think 
of  the  honor  of  bearing  this  cross.  It  is  conformity  to  the  Son  of 
God.  Let  the  mind  be  deeply  imbued  with  the  remembrance  of 
his  daily  cross  of  suffering  and  reproach  ;  and  we  shall  gladly  '■''go 
forth  without  the  camp,  bearing  his  reproach"  yea — even  " re- 
joicing, if  we  are  counted  worthy  to  suffer  shame"^  with  him  and 
for  him.  Indeed  what  is  our  love,  if  we  will  not  take  up  the  cross 
for  him  ?  How  can  we  be  his  followers  without  his  cross  ?s  How 
can  we  be  Christians,  if  we  are  not  confessors  of  Christ  before  a 
world  that  despises  his  Gospel  ? 

But  a  steady  consistent  profession  is  no  matter  of  course.  The 
crown  is  not  easily  won.  "  Many  are  our  persecutors  and  our 
enemies."  Persecution  to  the  false  professor  is  an  occasion  of  apos- 
tasy ;^  to  the  faithful  servant  of  Christ,  it  is  the  trial  of  his  faith,' 
the  source  of  his  richest  consolations,^  the  guard  of  his  profession,^ 
and  the  strength  of  his  perseverance. '<'  It  drives  him  to  his  God. 
He  casts  himself  upon  his  Saviour  for  immediate  refuge  and  sup- 
port ;  and  the  quickening  influence  which  he  had  just  been  seek- 
ing, enables  him  to  say — "  Yet  do  I  not  decline  from  thy  testi- 
monies." Thus  did  the  great  Apostle,  at  the  time  when  his  '''■per- 
secutors were  many,^'  and  human  help  even  from  his  friends  had 
failed  him,  maintain  an  unshaken  confidence  in  the  service  of  his 
God.  "  At  my  first  answer" — he  tells  us — "  no  man  stood  with  me, 
but  all  men  forsook  me.  Notwithstanding  the  Lord  stood  with 
me,  and  strengthened  me'"^  David  himself  often  acknowledged 
the  same  principle  of  perseverance  under  similar  trial — "  Lord,  how 
are  they  increased  that  trouble  me  ?  Many  are  they  that  rise  up 
against  me.     Many  there  be,  which  say  of  my  soul,  There  is  no 

1  John  XV.  20.  2  2  Cor.  lii.  9.  3  lb.  vi.  7.         <  Heb.  xiii.  13.    Acts  v.  41. 

s  See  Matt.  xvi.  24.  « lb.  xiii.  20,  21.  7  i  Peter  i.  6,  7. 

»  Matthew  v.  10—12,    Acts  xiii.  50—52.    1  Peter  iv.  12,  16. 
•  Matt  x.  16.    PhU.  u.  14—16.  w  Acts  xx.  22-24.  "  2  Tim.  iv.  16,  17. 


256  EXPOSITION    OF   PSALM    CXIX. 

help  for  him  in  God.  But  Thou,  O  Lord,  art  a  shield  for  me  ; 
my  glory  and  the  lifter  up  of  my  head.  O  God  the  Lord,  the 
strength  of  my  salvation,  thou  hast  covered  my  head  in  the  day 
of  battle:'' 

But  have  we  never  taken  a  devious  path  in  "  declining  from 
the  Lord's  testimonies,''  to  escape  the  appointed  cross  ?  Do  we 
never  shrink  from  "  the  voice  of  him  that  reproacheth  and  blas> 
phemeth,  by  reason  of  the  enemy  and  the  avenger  ?"  Can  we 
always  in  the  integrity  of  our  heart  appeal  to  an  Omniscient  God 
— "  All  this  is  come  upon  us  ;  yet  have  we  7iot  forgotten  thee, 
neither  have  we  dealt  falsely  in  thy  covenant ;  our  heart  is  not 
turned  hack,  neither  have  our  steps  declined  from,  thy  way  ;  thmigh 
thou  hast  sore  broken  us  in  the  place  of  dragons,  and  covered  us 
with  the  shadow  of  death  T'^  This  profession  is  not  the  foolish 
confidence  of  boasting  ;  but  the  fulfilment  of  the  covenant  promise 
— "  I  will  put  my  fear  in  their  hearts,  and  they  shall  not  depart 
from  me."3  So  beautifully  does  the  promise  of  perseverance  con- 
nect itself  with  the  diity  of  persevering  !  And  so  clearly  in  this, 
as  in  every  other  way,  does  the  "  wrath  of  man"  ("  howbeit  he 
meaneth  not  so,  neither  doth  his  heart  think  so")  praise  God  !* 
How  glorious  is  the  display  of  the  power  of  his  grace  in  the  con- 
stancy of  his  people !  like  the  rocks  in  the  ocean,  immovable 
amidst  the  fury  of  the  waves ;  like  the  trees  of  the  forest,  "  rooted 
and  established"  by  every  shaking  of  the  tempest !  Must  not  the 
world,  in  witnessing  the  total  defeat  of  their  enmity  against  the 
Lord's  people  (or  rather  its  eventual  results  in  their  increased  pros- 
perity,) be  constrained  to  confess  to  the  honor  of  God,  "  Surely 
there  is  no  enchantment  against  Jacob,  neither  is  there  any  divi- 
nation against  Israel:  according  to  this  time  it  shall  be  said  of 
Jacob  and  of  Israel —  What  hath  God  wrought  7"* 

158.  /  beheld  the  transgressors,  and  was  grieved;  because  they  kept  not  thy 

word. 

We  shall  not  tire  in  listening  to  this  repeated  expression"  of  the 
Psalmist's  tenderness  for  the  honor  of  God.  No  trouble  from  his 
"  many  persecutors  and  enemies"  came  so  near  to  his  heart  as  the 
sight  of  the  dishonor  and  contempt  of  God's  word.  The  glory  of 
God  was  dearer  to  him  than  life.  Oh  !  that  every  recollection  of 
this  tried  servant  of  God  might  deepen  this  special  mark  of  accep- 
tance upon  our  too  cold  and  indifi'erent  hearts  V  Our  joys  and 
sorrows  are  the  pulse  of  the  soul.  A  fellowship  with  the  joys  of 
angels  over  repenting  sinners^  will  be  accompanied  with  bitterness 
of  godly  sorrow  over  the  hardness  and  impenitency  of  those,  who 
"  keep  not  the  word  of  God." 

But  even  here  we  need  much  and  earnest  prayer  in  order  to  ob- 
tain a  clear  perception  of  our  real  principles.     Sin  is  so  subtle  in 

»  Psalm  iii.  1—3;  cil.  7.  »  lb.  xliv.  16—19.  3  Jer.  xxxii.  40. 

<  Comp.  Isaiah  x.  7,  with  Psalm  Ixxvi.  10.  5  Numbers  xxiii.  23. 

•  Compare  verses  53,  136.  '  See  Ezekiel  ix.  4 — 6.  8  Luke  xv.  10. 


VERSE  158.  257 

its  nature  and  workings,  that  it  insinuates  itself  into  our  holiest 
desires,  and  often  so  far  interweaves  itself  into  the  graces  of  the 
Spirit,  as  greatly  to  mar  their  beauty,  and  obstruct  their  operations. 
How  often  is  zeal  for  the  honor  of  Grod  mingled  with  the  unhal- 
lowed fire  of  our  own  spirit?^  True  zeal  is  indeed  a  precious  fruit 
of  the  Spirit,  whose  other  name  is  love — active,  self-denying,  com- 
passionate love  for  sinners.  '  Let  me  never  fancy  I  have  zeal, 
said  a  Christian  of  a  very  high  order,  '  till  my  heart  overflows  with 
love  to  every  man  living J'^-  If  then  we  are  really  under  its  holy  in- 
fluence, we  shall  lose  no  opportunity  of  active  exertions  on  behalf 
of  wretched  "  transgressors  ;"  and  the  limits  of  our  zeal  will  be 
only  the  limits  of  a  fallen  world.  Especially  within  our  own 
sphere  shall  we  employ  all  our  labors  and  pains  to  stem  the  tide 
of  unrighteousness,  "  saying  unto  the  fools — Deal  not  foohshly — 
How  long,  ye  simple  ones,  will  ye  love  simplicity  7  Turn  ye,  turn 
ye,  why  will  ye  die  7"^ 

But  the  fervency  of  zeal  will  express  itself  in  something  more 
difficult  than  personal  service.  We  can  often  warn  and  plead  with 
transgressors,  when  we  are  sinfully  backward  in  sending  up  sighs 
and  cries  on  their  behalf;  and  in  presenting  these  poor  lepers  by 
faith  to  that  great  and  good  Physician,  whose  "  power  present  to 
heal"'*  has  been  so  abundantly  manifested.  This  is  indeed  zeal  of 
rare  attainment  through  our  own  unbelief;  but  it  brings  its  own 
rich  blessing  to  the  soul;  because  it  is  the  zeal  of  the  compassionate 
Jesus  ;  who,  though  he  looked  round  on  sinners  with  anger,  "  being 
grieved  for  the  hardness  of  their  hearts,*'^  did  not  forget  to  plead  on 
their  behalf,  "  Father,  forgive  them  ;  for  they  know  7iot  what  they 
,doJ^*  It  was  the  zeal  and  love  of  him  who  identified  his  Father's 
interest  with  his  own,  that  he  endured  the  reproaches  cast  upon 
him  in  his  bosom.*^  And  should  not  the  members  feel,  when  the 
Head  is  wounded  ?  Should  not  we  consider  every  dishonor  done 
to  Jesus  as  a  shaft  piercing  our  own  breast  ?  Can  we  bear  to  '•  be- 
hold^^  all  around  us  united  in  a  conspiracy  against  the  honor  and 
— if  it  were  possible — against  the  life,  of  our  dearest  friend  and 
benefactor,  and  not  be  painfully  "  grieved  ?"  Yet  genuine  ^^  grief ' 
must  begin  with  our  own  hearts — "  all  of  us  mourning,  every  one 
for  his  iniquity."^  The  wickedness  of  others  will  stir  up  the  con- 
viction within  our  own  consciences,  "  I  do  remember  my  faults  this 
day."^°  And  when  once  we  begin  the  enumeration,  where  shall 
we  end  ?    "  Who  can  understand  his  errors  7     Cleanse  thou  me 

I  See  Luke  ix.  54,  55.  2  Martyn's  Life,  p.  192. 

3  Psalm  Ixiv.  4.     Proverbs  i.  22.     Ezekiel  xxxiii.  11.  <  Luke  v.  17. 

5  Mark  iii.  5.  «  Luke  xxiii.  34.  ^  Psalm  Ixix.  9,  20,  with  Rom.  xv.  3. 

8  Celerinus,  in  Cyprian's  Epistles  acquaints  a  friend  with  his  ^reat  grief  for  the  apos- 
tasy of  a  woman  through  fear  of  persecution,  which  afflicted  him  so  much,  that  at  the 
feast  of  Easter  (the  queen  of  feasts  in  the  primitive  church)  he  wept  night  and  day,  and 
resolved  never  to  know  a  moment's  delight,  till,  throngh  the  mercy  of  God,  she  should 
be  recovered. 

9  Ezekiel  vii.  16.  "  Genesis  xli.  9. 

17 


258  EXPOSITION    OF    PSALM    CXIX. 

from  secret  faults  /"     "  Enter  not  into  judgment  with  thy  ser- 
vant^ O  LordJ^^ 

169.   Consider  how  I  love  thy  precepts :  quicken  me,  O  Lord,  according  to  thy 

loving-kindness. 

^^  Loiyefor  the  precepts ^^^  such  as  this  Psalm  describes,  is  a  dis- 
tinguishing characteristic  of  a  child  of  God.  "  The  transgressors*^ 
neither  "  love  the  precepts,''^  nor  desire  "  quickening''^  grace  to  keep 
them.  For  though  not  '-^  grievous'^^  in  themselves,  they  are  too 
strict,  too  humbling  for  the  unrenewed,  proud  worldly  heart.^  Love 
therefore  to  them — not  being  the  growth  of  the  natural  man — must 
be  "a  plant  which  our  heavenly  Father  hath  planted" — a  witness 
of  the  Spirit  of  adoption,  and  the  principle  of  Christian  devotedness. 
And  how  encouraging  is  the  recollection  of  the  Lord's  readiness  to 
*^  consider  how  we  love  his  precepts  T  "  /  knoiv  Abraham,  that 
he  will  command  his  children  and  his  household  after  him,  and  they 
shall  keep  the  way  of  the  Lord,  that  the  Lord  may  bring  upon 
Abraham  that  which  he  hath  spoken  of  him."*  Thus  also  did  he 
challenge  "  the  accuser  of  the  brethren,  to  consider  his  servant  Job, 
that  there  is  none  like  him  in  the  earth,  a  perfect  and  upright  man, 
one  that  feareth  God,  and  escheweth  evil."^ 

But  while  love  of  the  precepts  realizes  the  full  confidence  of  the 
Lord's  consideration,  the  consciousness  of  its  imperfection  and 
scanty  measure  will  always  prevent  us  from  urging  it  as  the  ground 
of  acceptance.  Christian  !  you  know  not — or  at  least  you  allow 
not — the  proud  boast — "  God,  I  thank  thee,  that  I  am  not  as  other 
men  are."*  No,  rather — your  constant  cry  to  the  end  is  "  Quicken 
meP  Your  plea  is  not  merit — but  mercy.  Not  that  you  deserve 
to  be  helped,  because  you  "  love  the  precepts  .•"  but  you  desire  and 
trust  to  be  helped — "  according  to  thy  loving-kindness P  And 
what  must  be  tJie  loving-kindness  of  a  God  of  infinite  love  !  Only 
do  not  sit  still,  and  wait  for  the  breezes  of  his  love.  Rather  call  to 
the  "  north  wind  to  awake,  and  to  the  south  wind  to  blow,"'  to  fill 
your  sails,  and  urge  you  on.  God — his  word,  his  works,  his  per- 
fections, his  holiness  ;  Jesus — his  pity,  his  love,  his  grace — is  your 
delight,  your  chief  delight ;  yet  how  infinitely  is  it  below  the  scrip- 
tural standard  of  privilege,  attainment,  and  expectation  ! 

Under  the  painful  influence  of  straitened  desires  and  heartless  af- 
fections, how  refreshing  is  it  to  mark  the  springs  of  life  flowing  from 
"  the  loving-kindness  of  the  Lord .'"  Yes,  indeed — he  is  the  over- 
flowing spring  of  his  Church.  Every  mercy  is  his  grace.  Every 
holy  suggestion  is  his  influence.  The  least  thought  of  our  Chris- 
tian progress,  proceeding  from  our  own  resources,  opens  the  door  of 
fearful  departure  from  God.  And  yet  such  is  the  self-deceitfulness 
of  the  heart — that,  in  the  very  act  of  professing  to  "  rejoice  in  Christ 
Jesus,"  the  Omniscient  eye  traces  a  "  confidence  in  the  flesh.''^  The 

»  Psalm  xix.  12 ;  cxliii.  2.  «  1  John  v.  3.  »  Compare  Jer.  vi.  10. 

«  Genesis  xviii.  19.  5  Job  i.  8.  «  Luke  xviii.  11.  '  Cant.  iv.  76. 

8  Pliil.  iii.  3. 


VERSE  160.  259 

real  dependence  is  on  the  "  mountain  that  stands  strong,"  not  on 
"  the  favor  that  makes"  it  so.^  Even  our  first  father,  in  his  original 
unimpaired  strength,  could  "  not  quicken  his  own  soul."*  Can  we 
wonder  that  the  fallen  nature,  even  though  partially  upheld  by  Di- 
vine power,  is  changeable  and  unstable?  The  most  advanced 
Christian  needs  the  supply  to  the  end,  as  much  as  he  did  in  his 
first  stage  of  infantine  weakness.  And  will  he  not  continue  to  need 
it  throughout  eternity,  in  every  exercise  of  adoring  service,  as  well 
as  for  his  active  existence  ? 

But  when  we  ask  for  this  quickenmgj  are  we  expecting,  as  we 
ought  to  be,  a  large  answer  to  our  prayer  7^  Or  are  we  "  limiting 
our  God"  by  the  scanty  apprehensions  of  our  poor  faith  ?  Remem- 
ber, he  is  glorified — not  in  possessing,  but  in  dispensing  his  gifts.* 
If  we  really  expect  his  blessing,  can  we  be  satisfied  without  it  ?  It 
is  not  our  unworthiness  but  our  unbelief,  that  stops  the  current.* 
Would  that  we  gave  him  full  credit  for  his  exuberant  flow  of  free, 
rich,  ceaseless  mercy  ! 

Blessed  Jesus  !  we  plead  thy  promise  to  be  filled.^  We  have  life 
from  thee  ;  but  give  it  us  "  more  ahundantly^^'^ — as  much  as  these 
houses  of  clay — as  much  as  these  earthen  vessels-^can  contain. 
Our  taste  of  thy  love,  and  our  knowledge  of  its  unbounded  fulness 
— encourage  our  plea  to  ask  thee  still  for  more — "  Q,uicken  us  ac^ 
cording-  to  thy  loving-kindness.''^  Often  as  the  Psalmist  had  re- 
peated his  prayer  for  quickening  grace,^  it  was  not  a  "  vain  repeti- 
tionP^  Each  time  was  it  enlivened  with  faith,  feeling  of  necessity, 
and  ardent  aflfection ;  and  should  we,  in  the  consciousness  of  our 
weakness  and  coldness,  offer  it  a  hundred  times  a  day,  it  would 
never  fail  of  acceptance. 

160.   Thy  word  is  true  from  the  beginning;  and  everyone  of  thy  righteous 
judgments  endureth  forever. 

The  "loving-kindness  and  the  truth  of  God'''  were  two  heav- 
enly notes,  on  which  "  the  sweet  Psalmist  of  Israel"  loved  to  dwell*" 
— his  "  loving-kindness^'' — in  giving,  and  his  "  trutK''  in  fulfilling-^ 
his  gracious  promises.  Indeed  the  displays  of  his  truth — whether 
to  his  Church  collectively,  or  to  his  people  individually — have  always 
been  every  way  worthy  of  himself  Often  has  his  word  seemed  on 
the  eve  of  being  falsified,  clearly  with  the  design  of  a  brighter  and 
more  striking  display  of  its  faithfulness.  The  very  night  previous 
to  the  close  of  the  four  hundred  and  thirty  years,  Israel  was,  to  all 
human  appearances,  as  far  from  deliverance  as  at  any  former  pe- 

1  Psalm  XXX.  7.  2  lb.  xxii.  29.  3  lb.  Ixxxi.  10.  <  John  xiv.  13. 

5  Matt.  xiii.  58.     Mark  vi.  5.  «  Matt.  v.  6.  '  John  x.  10. 

8  Nine  times  is  this  petition  urged,  verses  25,  37,  40,  88,  107,  149,  154,  156,  159. 

9  Compare  Matt.  vi.  7. 

10  See  his  character  described — "  Good  and  upright  is  the  Lord,"  Psalm  xxvi.  8 — and 
mark  these  perfections  pleaded  in  their  combined  connection  with  his  purposes  of  grace 
— "  Thou  wilt  perform  the  truth  to  Jacob,  and  the  mercy  to  Abraham  " — "  mercy  "  in  the 
original  grant — truth  in  the  subsequent  ratification  and  performance.  Micah  vii.  20. 
Compare  Luke  i.  72,  73. 


260 


EXPOSITION    OP   PSALM    CXIX. 


riod.  But ''  the  vision  was  for  an  appointed  time  :"^  nothing  could 
hasten,  nothing  could  delay  it ;  for  "  it  came  to  pass  at  the  eiid  of 
four  hundred  and  thirty  yeors^  even  the  self  same  day  it  came  to 
pass,  that  all  the  hosts  of  the  Lord  Avent  out  from  the  land  of 
Egypt."2  At  a  subsequent  period,  the  family  of  David  appeared 
upon  the  point  of  extinction,  and  as  if  the  promise  of  God  would  fall 
to  the  ground  :  but  to  exhibit  ^''  the  word  of  God^  as  true  from  the 
be^imiing,^^  a  providential,  and  almost  a  miraculous,  interference 
was  manifested.  When  Athalia  destroyed  all  the  seed-royal  of  the 
house  of  Judah,  Joash  was  stolen  away,  put  under  a  nurse,  hid  in 
the  house  of  the  Lord  six  years,  and  in  God's  appointed  time  brought 
forth  to  the  people,  as  the  fulfilment  of  the  express  promise  of 
God — "  Behold  the  king^s  son  shall  reign,  as  the  Lord  hath  said 
of  the  sons  of  DavidJ^^  "  Whoso  is  wise,  and  will  observe  these 
things,  even  they  shall  understand  the  loving-kindness  of  the 
Lord."5 

And  thus  have  many  of  his  own  people  been  tempted  in  seasons 
of  despondency  to  "  charge  God  foolishly.''^  But  who  of  them  has 
not  afterwards,  in  some  unexpected  deliverance,  "  set  to  his  seal" 
— "  Thy  word  is  true  from  the  beginning  ?"^  "  The  Lord  shall 
judge  his  people,  and  repent  himself  for  his  servants,  whe7i  he  seeth 
that  their  power  is  gone,  and  there  is  none  shnt  up  or  leftJ^^  And 
how  do  these  recollections  put  to  shame  the  suggestions  of  unbelief, 
and  strengthen  our  confidence  in  the  prospect,  or  even  in  the  present 
endurance,  of  "  manifold  temptations  !" 

The  full  acknowledgment  of  the  truths  of  God's  word  is  the 
ground  of  all  our  peace  and  comfort.  The  believing  reception  of 
the  testimony  opens  to  us  a  free  access  to  God.^  We  stand  before 
him  self-condemned,  and  yet  believe  that  "  there  is  no  condemna- 
tion."'" "  The  Spirit  beareth  witness"  to  and  "  with  our  spirits,"  that 
"  this  God  is  our  God,  forever  and  ever" — unto  death,'^  in  death,'^ 
and  through  eternity. '^  In  this  simphcity  of  rest  upon  the  testimony, 
we  go  to  our  God,  like  Abraham,  in  sensible  hopelessness,  but  in 
assured  confidence,  "strong  in  faith,  giving  glory  to  God."^* 

Many,  however,  have  been  so  used  to  indulge  the  pride  of  their 
own  reasonings,  that  they  scarcely  know  how  to  read  the  book  of 
God  without  cavilling.  If  they  believe  while  it  is  in  their  hands, 
they  are  not  prepared  to  give  a  reason  of  their  faith.  They  have 
ventured  into  conflict  with  the  enemy  with  unproved  armor,  and 
so  have  been  shaken  and  troubled.  Or  perhaps  their  faith  does 
not  reach  to  the  whole  testimony,  and  therefore  being  partial  only, 
is  not  genuine.  For  if  we  do  not  give  full  credence  to  all,  we  do 
not  give  true  credence  to  any.  We  do  not  receive  it  on  the  author- 
ity of  God,  but  only  so  far  as  our  reasoning  can  explain  it,  or  our 
will  may  approve  it.     What  need  then  have  we  to  pray  for  a  teach- 

»  Hab.  ii.  3.  a  Exodus  xii.  41.  '  Compare  2  Sam.  vii.  16. 

«  2  Chron.  xxii.  10—12 ;  xxiii.  3.  6  Psalm  cvii.  43.  «  Job  i.  22. 

f  Gen.  xlii.  36,  with  xlviii.  15,  16.         »  Deut.  xxxii.  36.     Comp.  2  Kings  xiv.  26, 27. 
•  Eph.  iii.  12.  w  Rom.  iii.  19;  viii.  1.  "  lb.  viii.  16.     Psalm  xlviii.  14. 

»  Psalm  Ixxiii.  2C.  "  Rev.  xxL  3.  "  Rom.  iv.  19,  20. 


VERSE   160.  361 

able  simplicity  of  faith — not  asking — '  What  thinkest  thou  V  but 
"  How  readest  thou  ?"  In  this  spirit  we  shall  hold  our  anchor  on 
solid  ground  ;  and  should  we  again  be  "  tossed  with  the  tempest,*' 
we  shall  look  to  him,  who  stilleth  the  storm,  and  there  shall  be  "  a 
great  calmy^  Confidence  simply  built  upon  the  word  of  God  will 
endure  the  storm  of  earth  and  hell. 

Yet  we  may  loosely  believe  all,  while  we  practically  believe  none. 
The  generalities  of  truth  have  no  influence  without  an  individual 
application.  The  summary  look  of  acquiescence  will  miss  all  the 
solid  blessing  of  a  reverential  and  experimental  faith.  But  to  find 
— as  the  woman  of  Samaria  found — that '  it  is  all  true' — because  it 
answers  to  our  convictions,  our  wants,  and  our  feelings'^ — to  know 
that  the  promises  are  true,  because  they  have  been  fulfilled  in  us 
— 'this  is  tasting,  feeling,  handling — this  is  indeed  blessedness — this 
makes  the  word  unspeakably  precious  to  us — "  a  treasure  to  be  de- 
sired."3  To  have  the  witness  in  ourselves,  that  "we  have  not  fol- 
lowed cunningly-devised  fables,"  but  that  it  is  "  a  faithful  saying, 
and  worthy  of  all  acceptation,  that  Christ  Jesus  came  into  the 
world  to  save  sinners''^ — this  indeed  is  "  life  from  the  dead."  Oh  ! 
how  should  we  seek  thus  to  receive  the  word  "  with  much  assur- 
ance !"^  The  Israehtes  were  not  satisfied  with  inquiring  respecting 
the  manna — "  What  is  this?"^ — or  with  discovering  that  it  had  de- 
scended from  heaven ;  but  they  gathered  it  each  for  himself,  and 
fed  upon  it  as  their  daily  bread.  Nor  will  it  be  of  any  avail  to  us 
to  prove  beyond  contradiction,  and  to  acknowledge  with  the  fullest 
assurance  the  truth  of  God's  word,  unless  we  thus  embrace  it,  and 
live  upon  it  as  our  heavenly  portion.  Faith  alone  can  give  this 
spiritual  apprehension,  "  He  that  believeth  hath  the  witness  in  him- 
self.''^''' But  if  the  w^ord  be  the  truth  of  God  '-'-from  the  beginning  J'' 
it  must  be  eternal  truth  in  its  character  and  its  results ;  like  its 
Great  Author  in  every  particular,  ''^  enduring  forever  ^^  "  Forever,  O 
Lord,  thy  word  is  settled  in  heaven  ;  Thy  faithfulness  is  unto  all 
generations."^^  Here  is  the  rock  of  my  confidence.  How  could  I 
rest  my  hope  on  any  salvation,  that  did  not  proceed  from  the  pri- 
mary, unchangeable,  eternal  mind?  What  assurance  could  Ihave 
elsewhere,  that  the  grand  plan  might  not  be  defeated  by  some  un- 
expected combination?  Whereas  every  heart  of  reliance  in  his 
faithfulness  establishes  more  firmly  his  title  to  my  confidence,  and 
strengthens  the  soul  into  a  habit  of  intelligent  vigorous  faith. 

Lord  !  give  unto  us  that  "  precious  faith,"  which  makes  the  ac- 
knowledgment of  the  "  truth  of  thy  word  from  the  beginning,^^ 
and  its  ^''  endurance  forever ^^  the  spring  of  continual  Hfe  and  con- 
solation to  our  souls. 

1  Mark  iv.  39.  2  John  iv.  29.  3  Prov.  xxi.  30.         ^  1  Tim.  i.  15. 

5  1  Thess.  i.  5.  «  Exod.  xvi.  15,  margin.         7  i  John  v.  10.  8  Verses  89,  90. 


262  EXPOSITION    OP   PSALM    CXIX. 


PART    XXI. 

161.  Princes  have  'persecuted  me  vnihout  a  cause;  hut  my  heart  standeth  in  awe 

of  iky  word. 

So  contrary  are  the  principles  of  God  and  the  world  !  God  chas- 
tens his  people  for  their  sin.  ^  The  world  persecutes  them  for  their 
godliness.*  So  it  has  been  from  the  beginning,'  and  will  continue 
to  the  end.*  David  had  before  mentioned  his  persecutors  as  many.^ 
Now  he  tells  us,  that  they  were  like  those  of  David's  Lord,  the 
frinces  of  the  earth. ^  In  both  cases,  however,  was  it  confessedly 
without  causeJ  Had  it  been  with  cause,  it  would  have  been  his 
shame.^  Now  it  was  his  glory.^  In  the  former  case  it  would  have 
been  his  own — here  it  was  his  Master's — cross. 

His  awe  of  God^s  word  was  the  gracious  restraint  to  his  own 
spirit.^*'  And  this  godly  fear  has  always  marked  the  people  of  God. 
Witness  Joseph.^i  Moses,'*  Nehemiah,'^  and  the  Jews,'*  and  the 
three  Babylonish  captives. '^  Josiah  also  obtained  a  special  mark 
of  acceptance.'"  For  the  man  "  that  trembleth  at  God's  word,^^ 
whether  he  be  found  on  the  throne  or  on  the  dunghill,  is  the  man 
"  to  whom  the  Lord  will  look.'"'  And  certainly  where — as  with 
David — the  wrath  of  jjrinces  and  the  wrath  of  God  are  weighed 
against  each  other — who  can  doubt,  but  that  it  is  better  to  incur 
the  persecution  of  men  by  a  decided  adherence  to  the  word  of  God, 
than  the  wrath  of  God,  by  declining  from  it  ? 

Our  Saviour,  "  knowing  what  was  in  man,"  had  clearly  fore- 
warned and  fore-armed  his  disciples  against  these  difficulties.'^ 
The  trial  at  the  first  onset  proved  too  hard  for  them  ;  Peter's 
^^  heart  stood  in  awe'''  of  the  '•^persecuting  princes,''^  and  in  a  mo- 
ment of  temptation  he  disowned  his  Master:'^  but  when  "the 
Spirit  of  power"*"  was  poured  from  on  high,  such  was  the  "  holy 
awe,''  in  which  himself  and  his  brethren  ^^  stood  of  Gods  word,^' 
that  they  declared,  in  the  face  of  the  whole  council — "  Whether  it 
be  right  in  the  sight  of  God  to'  hearken  unto  you  more  than  unto 
God,  judge  ye.  We  ought  to  obey  God  rather  than  men."*'  '  I 
fear  God,'  Colonel  Gardiner  used  to  say,  '  and  I  have  nothing  else 
to  fear.' 

Indeed  the  spirit  of  adoption — the  Christian's  distinguishing 
character  and  privilege — produces  an  awe  of  God,  a  dread  of  sin- 

'  Isa.  xxvii.  9.  2  John  xv.  19.  3  Gal.  iv.  29.  *  2  Tim.  iii.  12. 

6  Verse  157.  «  Verse  23.     1  Sam.  iviii.  8,  28,  29,  with  Ps.  ii.  2.     1  Cor.  ii.  S. 

1  1  Sam.  xxiv.  17 ;  xxvi.  21.    John  xv.  25.    Matt.  xxvi.  59, 60.    Comp.  Dan.  vi.  4,  5l 

8  Verse  39.     1  Peter  ii.  20 ;  iii.  17 ;  iv.  15. 

»  Verse  46.    2  Sam.  vi.  22.     Matt.  v.  10—12.     1  Peter  iv,  14. 
w  1  Sam.  xxiv.  6.  »  Gen.  xxxix.  9.  »«  Heb.  xi.  27.  '3  Neb.  v.  15. 

'*  Ezra  ix.  4;  x.  3.  »5  Dan.  iii.  16—18.  '«  2  Chron.  xxxiv.  26,  27. 

"  Isa.  Ixvi.  2.  '8  Luke  xii.  11,  12.  w  Matt.  xxvi.  69—75. 

»  2  Timothy,  i.  7.  «'  Acte  iv.  19, 29 ;  v.  29. 


VERSE  162.  263 

ning  against  the  tenderest  Father,  of  grieving  the  dearest  Friend. 
And  this  aiae  of  God  will  naturally  extend  to  his  word :  so  that 
we  shall  be  more  tenderly  afraid  of  disregarding  its  dictates,  than 
tlie  most  faithful  subject  of  breaking  the  law  of  his  beloved  Sov- 
ereign. There  is  nothing  slavish  or  legal  in  this  fear.  It  is  the 
freedom  and  the  holiness  of  the  Gospel ;  the  very  soul  of  religion ; 
the  best  preservative  of  our  joys  and  privileges  ;  and  the  best  evi- 
dence of  their  scriptural  character.  We  shall  find,  with  David, 
this  principle  a  valuable  safeguard  against  the  richest  allurements, 
or  the  most  powerful  reproach  of  men,  to  "go  beyond  the  word  of 
the  Lord  to  do  less  or  more."^ 

But  what  must  be  the  state  of  that  heart,  where  the  word  of  the 
great  God — the  Creator  and  Judge  of  the  earth — commands  no 
reverence  !  Could  the  sinner  hear  a  voice  from  heaven,  addressed 
distinctly  to  himself,  would  he  dare  to  reject  it  ?  Yet  "  we  have  a 
more  sure  word,  whereunto  we  do  well  that  we  take  heed  ;'*2  that 
we  receive  it  with  silent  awe^  bow  before  it  with  the  most  unlimited 
subjection,  and  yield  ourselves  entirely  to  its  holy  influence.  But 
if  it  does  not  stand  infinitely  higher  in  our  estimation  than  all — 
even  the  best — books  of  man,  we  have  no  just  perception  of  its 
value,  nor  can  we  except  any  communication  of  its  treasures  to  our 
hearts.  The  holiness  of  God  is  stamped  upon  its  every  sentence.^ 
Let  us  then  cherish  an  awe  of  this  word — "  receiving  it" — not  as  a 
common  book,  "  not  as  the  word  of  man  ;  but  as  it  is  in  truth, 
the  word  of  God,"*  in  the  true  spirit  of  Cornelius  and  his  com- 
pany— "  Now  therefore  are  we  all  here  present  before  God,  to  hear 
all  things  that  are  commanded  thee  of  God."^ 

162.  /  rejoice  at  thy  word,  as  one  that  Jindeth  great  spoil. 

The  "awe'^  in  which  we  should  ^^  stand  of  God^s  word^''  so  far 
from  hindering  our  dehght  in  it,  is,  as  we  have  just  hinted,  the 
most  suitable  preparation  for  its  most  happy  enjoyment.^  In  re- 
ceiving every  word  of  it  as  the  condescending  message  from  him, 
before  whom  angels  veil  their  faces,  we  shall  "  rejoice  at  it^  as 
those  that  find  great  spoil.^''  Often  had  David  found  '•''great 
spoiF  in  his  many  wars  -j"^   but  never  had  his  greatest  victories 

1  Numb.  xxii.  18.  2  2  Peter  i.  19. 

3  The  Jews'  frontispiece  to  their  great  Bible  is  Jacob's  expression  of  fear  and  astonish- 
ment upon  his  vision  of  God  at  Bethel — "  How  dreadful  is  this  place !  This  is  none 
other  but  the  house  of  God,  and  this  is  the  gate  of  heaven  I"  '  So  ought  we,'  as  Dr. 
Owen  remarks  upon  this,  'to  look  upon  the  word  with  a  holy  awe  and  reverence  of  the 
presence  of  God  in  it.' 

*  I  would  advise  you  all,  that  come  to  the  reading  or  hearing  of  this  book,  which  is  the 
word  of  God,  the  most  precious  jewel,  and  most  holy  relic  that  remaineth  upon  earth, 
that  ye  bring  with  you  the  fear  of  God,  and  that  ye  do  it  with  all  due  reverence,  and  use 
your  knowledge  thereof,  not  to  vain  glory  of  frivolous  disputation,  but  to  the  honor  of 
God,  increase  of  virtue,  and  edification  both  of  yourselves  and  others.' — Cranmer's  Judg- 
ment of  Scripture,  p.  20.  •♦  1  Thess.  ii.  13. 

5  Acts  X.  33.  On  this  particular  a  hint  from  a  heathen  may  not  be  unworthy  of  our 
remark.  "  Ehud  said  to  Eglon,  I  have  a  message  from  God  unto  thee.  And  he  arose 
out  of  his  seat."    Judges  iii.  20.  ®  Ps.  cxii.  1.    Acts  ix.  31. 

7  At  Ziklag — 1  Samuel  xxx.  19, 26—41  From  the  children  of  Ammon — 2  Samuel 
xiL20. 


264  EXPOSITION    OF   PSALM    CXIX. 

brought  him  such  rich  spoils  as  he  had  now  discovered  in  the  word 
of  God.  The  joy  in  this  treasure  (like  that  of  the  church  at  the 
advent  of  Christ,^  described  by  this  figure)  evidently  impUed  no 
common  deUght.  If  then  the  saints  of  old  could  so  largely  enrich 
their  souls  from  their  scanty  portion  of  the  word  ;  must  not  we,  who 
are  fayored  with  the  entire  revelation  of  God,  acknowledge,  "  the 
lines  are  fallen  unto  us  in  pleasant  places ;  yea,  we  have  a  goodly 
heritage  ?"« 

This  expressive  image  may  remind  us,  that  the  spoils  of  this 
precious  vwrd  are  not  to  be  gained  without  conflict :  Here  "  the 
kingdom  of  heaven  suffereth  violence."  Our  natural  taste  and 
temper  revolt  from  the  word.  Our  indolence  indisposes  for  the  ne- 
cessary habitual  effort  of  prayer,  self-denial,  and  faith.  But  still 
"  the  violent  do  take  the  kingdom  by  force."^  No  pains  are  lost — 
no  struggle  ineffectual.  What  great  spoil  is  divided  as  the  fruit 
of  the  conflict !  What  abundant  recompense  is  in  reserve  for  the 
''  good  soldier  of  Jesus  Christ,  who  is  determined,  in  Divine 
strength,  to  "  endure  hardness,"^  until  he  overcomes  the  reluctance 
of  his  heart  for  the  spiritual  duty  !  It  is  not  a  sudden  flash,  or  im- 
pression upon  the  imagination  ;  but  the  conqueror's  joy  in  spoiling 
the  field  of  conflict — solid  and  enriching.  Sometimes  indeed  (as 
in  the  Syrian  camp^)  we  find  the  spoil  unexpectedly.  Sometimes 
we  see  the  treasure  long  before  we  can  make  it  our  own.  And 
when  we  gird  ourselves  to  the  conflict,  paralyzed  by  the  weakness 
of  our  spiritual  perceptions  and  the  power  of  unbelief;  many  a 
prayer,  and  many  a  sigh  is  sent  up  for  Divine  aid,  before  we  are 
crowned  with  victory,  and  as  the  fruit  of  our  conquest,  joyfully  ap- 
propriate the  word  to  our  present  distress. 

But  from  a  cursory,  superficial  reading  of  the  word  of  God,  no 
such  fruit  can  be  anticipated.  When  therefore  the  flesh  or  the 
world  have  deadened  our  delight,  and  taken  from  us  this  ^^ great 
spoil,^^  should  we  not  arm  ourselves  for  a  repossession  of  it  ?  Should 
we  be  unaffected  by  our  loss  ?  Oh,  then,  since  there  are  such  treas- 
ures found  and  enjoyed  in  this  field  of  conflict,  let  us  not  lose  our 
interest  in  them  by  the  indulgence  of  presumption,  heartlessness,  or 
despondency.  Before  we  attempt  to  read,  cry  to  the  Lord,  under 
the  sense  of  utter  helplessness  to  perform  one  spiritual  act,  for  his 
powerful  help  and  Almighty  teaching.  Then  we  shall  persevere 
with  unconquerable  and  unwearied  vigor,  and  not  fail  to  share  in 
the  blessed  spoil  of  victory,  views  of  a  Saviour's  dying  love — an  in- 
terest in  the  precious  blessings  of  the  cross — ^^ great  spoiV^ — "un- 
searchable riches."" 

163.  Ihite  and  abhor  lying;  biU  thy  law  do  Hove. 

We  can  neither  **  stand  in  aiae  of  God's  rcord"  nor  "  rejoice  at 
itj'^  unless  we  abhor  all  contrary  ways.  And  here  lies  the  spiritual 
conflict.     For  so  opposed  are  our  natural  affections  to  the  character 

1  Isaiah  ix.  3.  2  Psalm  xri.  6.  »  Matt.  xi.  12. 

*  2  Tim.  ii.  3.  6  2  Kings  vil  8.  •  Eph.  iii.  8. 


VERSE  163.  265 


and  will  of  God,  that  we  love  what  God  hates,  and  we  hate  what 
God  loves.  Our  new  principle  and  bias,  however,  as  directly  falls 
in  with  the  dictates  of  God's  law,  as  before  we  had  revolted  from  it. 
"  Lying'^  is  now  ''^ hated  and  abhorred'^  as  contrary  to  "a  God  of 
truth ;"  and  the  "  law^^  is  now  "  loved''''  as  the  reflection  of  his  im- 
age, and  the  manifestation  of  his  will.  David  had  before  prayed 
to  have  "  lying  ways  removed  front  JiM^  and  a  love  for  the  law 
of  God  imparted.^  His  utter  detestation  shows,  that  ihesQ  ways 
had  been  re^noved,  and  a  renewed  inclination  to  the  law  granted 
to  him. 

To  have  avoided  "  lying, ^^  and  to  have  practised  the  law,  might 
have  been  sufficient  for  the  regulation  of  his  outward  conduct.  But 
his  was  the  religion  of  the  heart — not  meant  only  to  control  his 
actions  ;  but  to  renew  his  habits,  motions,  tempers,  and  taste.  He 
would  not  therefore  only  refrain  from  lying,  or  manifest  a  dishi- 
clination  to  it — he  must  "  hate  and  abhor''^^  it  as  hell  itself  Nor 
was  external  conformity,  or  approval  of  the  law,  his  standard  ;  he 
must  "  /oue"  it.  If  sin  was  counted  common,  fashionable,  venial, 
profitable,  or  pleasant ;  if  contempt  was  cast  upon  the  law  of  God — 
this  stopped  him  not.  Every  sin — though  only  a  hairbreath  de- 
viation from  the  rule — was  in  his  eyes  hateful,  defiling,  damning. 
He  would  •'  resist  unto  blood,  striving  against  it."^  Every  act,  de- 
sire, and  habit  of  conformity,  with  whatever  shame  it  might  be  at- 
tended, was  his  delight.  Such — Christian— should  be  our  standard. 
Lord  !  humble  us  in  the  daily  sense  of  deviation  and  defect.  Vouch- 
safe to  us  larger  desires,  growing  conformity  to  thy  perfect  rule. 

Well  had  it  been  for  Eve  and  for  her  children,  had  she  turned 
from  the  tempter's  lie  with  this  strong  determination.*  But — "  Ye 
shall  not  surely  die^'' — has  from  that  fatal  moment  been  a  most  ef- 
fectual instrument  in  captivating  unwary  souls.  So  plausible  is  it 
in  itself,  so  agreeable  to  our  natural  inchnations,  that  it  is  readily 
cherished,  even  where  the  first  contact  with  temptation  assures  the 
wretched  victims,  that  its  "  deceit  is  falsehood.^'*  But  they  do  not 
"  hate  and  abhor  it ;"  they  do  not  flee  from  it,  as  a  concern  for  the 
honor  of  God  and  their  own  safety  would  lead  them  ;  and  there- 
fore justly  are  they  "  given  up  to  believe  it,"^  as  the  fruit  of  their 
delusion,  and  the  punishment  of  their  unfaithfulness.  Oh  !  if  we 
are  ever  tempted  by  the  flattery  and  allurements  of  the  world,  let 
us  only  mark  the  opposition  of  their  standard,  taste,  maxims,  and 
pursuits  to  the  truth  of  God,  and  we  shall  turn  away  with  hatred 
and  abhorrence. 

The  "  overseers  of  the  purchased  flock"'  of  Christ — yea,  all  "  who 
earnestly  contend  for  the  faith  which  was  once  delivered  unto  the 

1  See  verse  29. 

2  Under  this  "  haled  and  abhorred  lying"  he  intended  to  include,  not  only  those  more 
or  less  direct  deviations  from  truth,  of  which  he  had  himself  been  guilty,  (with  Abime* 
lech,  I  Sam.  xxi.  2 — twice  with  Achish,  I  Sam.  xxi.  13 ;  xxvii.  10,)  but,  as  we  before 
remarked,  whatever  in  any  shape,  or  form,  or  degree,  is  inconsistent  with  the  truth  of 
God.     Compare  on  verse  22. 

3Heb.  xii.  4.  *  Gen.  iii.  4— 6.  5  2  Thess.  ii.  11.  •  Acts  xx.  28. 


266  EXPOSITION    OF    PSALM    CXIX. 

saints'" — will  anxiously  watch  any  deterioration  of  doctrine  or  prin- 
ciple— any  deviation  from  the  simplicity  of  the  Gospel,  and  brand  it 
as  a  he.  "  I  have  not  written  unto  you,"  said  the  venerable  Apos- 
tle, "  because  ye  know  not  the  truths  hut  because  ye  knoxo  it,  and 
that  no  lie  is  of  the  truth.  Who  is  a  liar,  but  he  that  denieth  that 
Jesus  is  the  Christ  V^  How  does  the  great  Apostle  teach  us  to 
look  at  the  adulteration  of  the  doctrine  of  grace  before  referred  to^ 
— a  system  not  of  faith,  but  of  fear — not  of  joy,  but  of  slavish  awe 
— not  of  confidence,  but  of  doubt — palsying  the  springs  of  life ; 
withering — bhghting — chilling — the  glow  of  love;  "entangling 
again  the  free-born  children  of  God  in  a  yoke  of  bondage  !"^  The 
champion  of  the  faith  would  not  tolerate  it  for  a  moment.^  And 
he  bids  his  people  hate  and  abhor  it — even  though  from  an  angel's 
mouth — as  the  beguihng  lie  of  the  great  "  corrupter"  of  the  Church."» 
Equally  would  he  have  us  abhor  the  licentious  abuse  of  the  Gos- 
pel— flowing  from  the  same  source — "  Shall  we  continue  in  sin^ 
that  grace  may  abound  7     God  forbid  /'"' 

After  all  however — this  verse  must  include  an  abhorrence  of  the 
literal  sin  of  lying  in  all  its  forms.  A  He  is  so  gross  a  sin,  that  we 
might  be  disposed  to  spiritualize  this  expression,  rather  than  to  an- 
alyze some  of  the  plausible  shapes,  in  which  the  sin  may  be  de- 
tected in  our  own  profession.  Exaggeration — a  false  gloss — a  slight 
deviation  (hardly  perceptible)  from  the  straight  line — excuses  for 
faults  made  to  one  another,  which  we  dared  not  make  to  God — > 
want  of  accuracy  in  relating  what  we  hear — all  these  are  forms  of 
lying  to  be  shunned,  hated  and  abhorred  by  the  man,  who  is  really 
"  walking  in  the  light,  and  having  fellowship  with  God,"^  as  much 
as  the  more  palpable  falsehoods,  with  which  the  world  abounds, 
which  it  excuses,  and  even  boasts  of 

Believer!  would  you  have  your  hatred  and  abhorrence  of  every 
kind  of  lying  yet  further  deepened  ?  Would  you  summon  every 
passion  of  the  soul — "  indignation,  vehement  desire,  zeal,  revenge"^ 
— against  it?  Then  learn  to  "  ahhor''"'  it,  not  only  as  your  enemy, 
but  as  God's.'"  Pray  that  the  arrow  of  conviction  may  be  dipped  in 
the  blood  of  Christ ;  and  then,  however  deep  and  painful  be  the 
wound,  it  cannot  be  mortal.  Mortal  indeed  it  will  be  to  the  sin, 
but  healing  to  the  soul.  Pray  that  your  hatred  of  sin  may  flow 
from  a  sense  of  reconciliation  ;  for  never  will  it  be  so  perfect,  as 
when  you  feel  yourself  sheltered  from  its  everlasting  curse.' '  To  lie 
before  your  Saviour  as  his  redeemed  sinner,  and  to  wash  his  feet 
with  your  tears  of  contrition,  will  be  your  highest  and  happiest  priv- 
ilege on  this  side  heaven.  In  this  spirit  and  daily  posture  you  will 
most  clearly  manifest  the  inseparable  connection  of  a  hatred  of  ly- 
ing ways  with  a  love  for  the  law  of  God. 

»  Jude  3.  2  1  John  ii.  21 ,  22.  3  Page  398.  <  Gal.  iv.  31 ;  t.  1. 

s  lb.  ii.  4,  5.  «  lb.  i.  8,  9,  with  2  Cor.  xi.  2—4.  "^  Rom.  vi.  1,  2. 

8  1  John  i.  5—7.  »  2  Cor.  vii.  11.  w  Comp.  Psalm  cxxxix.  21,  22. 

"  Comp.  Ezekiel  xvi.  63;  xxvi.  31 ;  xx.  43 


VERSE  164.  267 

164.  Seven  times  a  day  do  I  praise  thee,  because  of  thy  righteous  judgments. 

David  had  just  spoken  of  his  fear ^  joy ^  hatred  and  love.  He 
now  expresses  his  love  in  praise.  And  indeed  it  is  the  mixture  of 
praise  with  prayer,  that  makes  this  Psalm  so  complete  an  exhibi- 
tion of  Christian  experience.  Early  and  late,  and  habitually 
throughout  the  day,  have  we  seen  this  man  of  God  "  give  himself 
to  prayer. ^^^  But  his  -'spirit  of  supplication,"  in  strict  conformity 
with  the  Apostolical  rule,  was  ever  mingled  ^^  with  thanksgiving.^^* 
Indeed,  self-love — the  sense  of  want — may  prompt  us  to  pray.  But 
love  to  God  is  the  spirit  of  praise.  The  neglect  therefore  of  this 
service  is  robbing  God,  no  less  than  ourselves.  Not  that  he  needs 
it,  but  that  he  deserves  and  desires  it.  Not  that  it  brings  any  merit 
to  us,  but  that  it  strengthens  our  dependence,  and  elevates  our  love. 
If  then  we  feel  it  to  be  "  good,^  comely,*  and  pleasant,"^  it  will  be 
as  needless  to  define  its  frequency,  as  to  prescribe  the  hmit  of  our 
service  to  a  beloved  friend,  to  whom  our  obligations  were  daily  in- 
creasing. The  casuistry  of  love  would  answer  all  the  entangling 
scruples  of  a  bondage  system.  We  should  aim  at  living  in  praise,* 
as  the  element  of  our  souls,  the  atmosphere  of  our  enjoyment,  our 
reward  more  than  our  duty — that  which  identifies  our  interest  with 
heaven,  and  forms  our  meetness  for  it. 

Young  Christians  indeed  sometimes  unwarily  bring  themselves 
into  "bondage,"  in  forcing  their  consciences  to  a  frequency  of  set 
times  for  duty,  intrenching  either  upon  outward  circumstances  or 
the  weakness  of  the  flesh.  Our  rule  of  service,  though  not  meas- 
ured by  our  indolence,  yet  should  be  accommodated  to  those  legiti- 
mate daily  engagements,  which,  when  "rfowe  as  to  the  Lord,^^"^ 
form  as  real  and  necessary  a  part  of  our  rehgion,  as  the  more  spir- 
itual sacrifices  of  prayer  and  praise.  To  observe  any  particular 
time  (beyond  the  Sabbath,  and  "  the  morning  and  evening  sacri- 
fice,") because  it  is  the  time — however  wearied  our  spirits  may  be, 
or  however  immediate  obligations  may  interfere^  is  to  forget  the 
weighty  instruction  of  one  well  quahfied  to  speak,  ^^  Bodily  exercise 
profteth  little  ;"^  and  we  must  "  go  and  learn  what  that  meaneth, 
"  /  will  have  mercy,  and  not  sacrifice.^^^  Growth  in  grace  will  how- 
ever gradually  mould  our  profession  into  habitual  intercourse  with 
God.  As  our  views  become  more  solid  and  settled,  each  duty  of 
the  day  will  find  its  proper  place,  our  services  will  become  more 
free,  and  our  obedience  more  evangelical. 

But  the  formalist  considers  '•^  seveji  tim^es  a  day'''' — to  be  an  in- 
fringement of  the  sacred  canon — "5e  not  righteous  overmuch^''^^ 
He  pays  his  customary  service  twice  a-day  ;  he  says  his  prayers, 
and  his  praises  too  ;  and  his  conscience  slumbers  again.  And  alas  ! 
there  are  times  of  slumber,  when  we  little  diflfer  from  him.     Oh ! 

1  See  on  verses  147,  148.  2  phil.  iv.  6.     Stvm  times.    Comp.  Prov.  xxiv.  16. 

3  Psalm  xcii.  1.  <  lb.  xxxiii.  1.  5  jb.  cxxxv.  3. 

«  lb.  xxxiv.  1 ;  Ixxi.  8,  14.    Luke  xxiv.  53. 

7  Col.  iii.  23.    Eph.  vi.  7 ;  v.  20.    Heb.  xiu.  15.  8  1  Tim.  ix.  8. 

»  Hosea  vi.  6,  with  Matt.  ix.  13 ;  xii.  7.  "  Eccles.  vii.  16. 


268 


EXPOSITION    OF   PSALM    CXIX. 


let  US  be  alarmed  at  every  symptom  of  such  a  state,  and  "  find  no 
rest  to  our  spirit,"  until  we  have  regained  some  measure  of  this 
frame  of  hearty  and  overflowing  praise.  If  there  be  a  heavenly  na- 
ture, there  must  be  a  heavenly  work.  Tongue  and  heart  should 
be  set  on  fire  by  love.  Thus  we  will  go  to  our  work — whatever  it 
may  be — and  sing  at  it. 

But  the  Christian  sometimes  feels,  that  he  has  no  heart,  and — he 
almost  fears — no  right  to  praise.  Having  no  sensible  token  of  love 
to  call  him  forth,  his  harp  "  hangs  upon  the  willows  ;"  nor  does  he 
care  to  take  it  down,  even  to  "sing  one  of  the  Lord's  songs  in  this 
strange  land."*  But  how  many  have  found  with  Bunyan — '  When 
I  believe  and  sing^  my  doubting  ceases  !'  "  Meat  cometh  out  of  the 
eater" — cheering  rays  out  of  the  darkest  cloud.  Endeavor,  there- 
fore, to  bring  to  mind  some  spiritual,  or  even  temporal,  mercies. 
Or,  if  recollection  fails  you,  open  your  Bible  ;  turn  to  some  subject 
of  praise,  such  as  the  song  of  the  Angels  at  the  birth  of  our  Sav- 
iour,2  or  the  song  of  the  Redeemed  to  the  honor  of  the  Lamb.^ 
Have  you  no  part  or  interest  in  it  ?  Do  you  not  need  the  Saviour  ? 
Can  you  be  happy  without  him  'I  Then  inquire,  and  feel,  and  try, 
whether  you  cannot  give  "  thanks  unto  God  for  his  unspeakable 
gift."*  Peradventure  your  notes  may  rise  into  praise,  and  in  the 
excitement  of  praise,  prayer  will  again  mingle  itself  with  its  wonted 
enjoyment.  It  is  your  sinful  folly  to  yield  to  that  continual  de- 
pression, which  unfits  you  for  the  exercise  of  your  duties  and  your 
privileges.  How  fully  do  our  Liturgical  services  elevate  and  sus- 
tain the  elevation  of  the  soul  heavenwards  !  Language  better 
adapted  for  strengthening  its  feeble  aspiration  will  not  readily  be 
found ;  consecrated  as  it  is  in  the  remembrance  of  its  acceptable 
use  by  a  throng  of  the  Lord's  favored  people  during  successive 
generations,  now  united  to  the  general  assembly  above,  and  wor- 
shipping with  everlasting  acceptance  "before  the  throne  of  God  and 
the  Lamb." 

The  Lord's  righteous  judgments  in  his  word  are  a  constant 
matter  for  praise.  Such  light,  food,  and  comfort !  Such  a  strong 
hold  of  God  !  Such  a  firm  hope  to  anchor  on  !  Such  a  clear  rule 
to  walk  by  !  Truly  the  distinguishing  favor  of  this  gracious  gift 
Btirs  up  the  song — "  Praise  ye  the  Lord^'^  Add  to  which — the 
righteous  judgments — his  decrees  and  declarations  respecting  his 
Church— occupied  the  Psalmist's  "  midnight,"^  as  well  as  his  daily, 
song — "  O  Lord,  thou  art  my  God'^ — said  the  enraptured  prophet 
in  the  name  of  the  Church — "  I  will  exalt  thee,  I  will  praise  thy 
name  ;  for  thou  hast  do7ie  wonderful  things  :  thy  counsels  of  old 
are  faithfulness  and  truth.  Inscrutable  indeed  they  may  some- 
times appear  :  and  opposed  to  our  best  prospects  of  happiness ;  yet 
the  language  of  faith  in  the  darkest  hour  will  be — "  We  know  that 
all  things  work  together  for  good  to  them  that  love  God,  to  them 
who  are  called  according  to  his  purpose."^     But  neither  '■''seven 

1  Ps.  cxxxvii.  2,  4.  «  Luke.  ii.  13,  14.  «  Rev.  v.  12.        <  2  Cor.  ix.  15. 

»  Ps.  cxlvii.  19,  20;  Ivi.  10.         •  Veree  62.  1 1sa.  xxv.  1.        8  Rom.  viii.  28. 


VERSE  165.  269 

times  a-day^^  nor  "  seventy  times  seven,"  will  satisfy  us  in  heaven. 
Then  our  song — even  "  the  song  of  Moses  and  the  Lamb — will  still 
be  the  "Lord's  righteous  judgments  f'^  and  for  this  ever  "new 
song"  the  harps  of  God  will  never  be  unstrung,  and  never  out  of 
tune,  throughout  an  eternity  of  praise.^  But  a  moment,  and  we 
shall  be  engaged  in  this  heavenly  employ — no  reluctancy  of  the 
spirit — no  weariness  of  the  flesh.  Every  moment  is  hastening  on 
this  near — this  cheering — this  overwhelming  glorious — prospect. 
Blessed  be  God  ! 

165.  Great  peace  have  they  which  love  thy  law,  and  nothing  shall  offend  them. 

Here  is  the  happiness  of  a  child  of  God  summed  up  in  one  word 
— peace.  Looked  at  with  an  eye  of  sense,  slighted  by  the  world, 
and  often  chastened  with  "  the  rod  of  affliction,"  he  is  an  object 
of  pity.  But  look  at  him  with  the  eye  of  faith — he  loves  the  law 
of  his  Godj  and  his  heritage  is  peace.  Every  feature  of  the  cove- 
nant bears  some  resemblance  to  its  nature :  full  of  grace,  peace,  and 
love.  Two  of  the  agents  are  fitly  represented  by  the  lamb  and  the 
dove — emblems  of  peace.  The  tendency  of  its  principles  "  is  first 
pure,  then  peaceable.^^^  Its  present  enjoyment — privilege — peace 
— ''''great  peace^^    Its  end  will  be  universal — eternal^  peace. 

Christian  !  Have  you  not  discovered  the  connection  of  peace 
with  love  for  the  law — the  whole  revealed  will  of  God  7^  Looking 
at  it  as  the  law  of  truth — was  not  its  disturbance  of  your  peace  of 
self-satisfaction  and  self-delusion  the  first  step  to  the  attainment  of 
sohd  peace  1  You  learned  to  see  yourself  as  God  sees  you.  Every 
fresh  view  humbled  you  more  deeply.  Your  dissatisfaction  exer- 
cised you  in  an  anxious  and  diligent  search  for  true  peace.  And 
then,  looking  at  it  again  as  "  the  law  of  faitK'' — here  is  your  ground 
of  peace  laid  open.  Your  way  to  God  is  clear — your  acceptance 
free — your  confidence  assured — your  communion  heavenly.  "  Being 
justified  by  faith,  you  have  peace  with  God  through  our  Lord  Jesus 
Christ ;"  yea — you  are  "  filled  with  peace,  all  peace  in  believing. ^''^ 
And  have  you  not  equal  reason  to  "  love  this  law^^  as  a  law  of  obe- 
dience? Here  is  your  question  answered — "  Lord  !  what  wilt  thou 
have  me  to  do  ?"^  Let  "  this  word  dwell  in  you  richly  in  all  wis- 
dom ;"  and  it  will  be  your  daily  directory  of  life  and  conduct.  You 
will  "  delight  in  it  after  the  inner  man."^  Walking  in  the  light  of 
it.  you  will  go  on  to  the  full  enjoyment  oi peace.  "Taking"  cheer- 
fully your  Saviour's  "  yoke  upon  you,  and  learning  of  him,  you  will" 
ever  "  find  rest  unto  your  soul."     "  All  his  paths  are  peace."'" 

Professor  !  what  do  you  lose  by  your  indulged  indifference  to 
the  law  of  God  7  Conscience  tells  you,  that  you  are  a  stranger  to 
this  peace — this  ^^  great  peace.^^  A  secret  root  of  idolatry  cankers 
the  principles  of  peace.     Notions  will  not  bring  it.     Nothing  but 

1  Rev.  XV.  3,  4 ;  ivi.  7,        ^  lb.  iv.  8.        3  James  iii.  17.        *  Isa.  xi.  6 — 9.  Comp.  ii.  4. 
6  Pa.  xxxvii.  36.   Rom.  ii.  10.  «  Isa.  xliii.  4.  f  Rom.  v.  1,  10,  11 ;  xv.  13. 

8  Acts  ix.  6.  9  Rom.  vii.  22.  w  Matt.  li.  29.    Prov.  iii.  17. 


270  EXPOSITION    OF    PSALM    CXIX. 

vital  godliness — the  '*  love  for  GocPs  law^^ — "the  truth  received  in 
the  love  of  it" — will  realize  the  blessing. 

Young  Christian !  be  not  disheartened,  though  your  "  love  to 
the  laxd'^  be  so  weak,  interrupted,  clouded,  that  sometimes  you  fear, 
that  you  have  no  love  at  all.  Do  you  not  mourn  over  its  coldness  '\ 
Do  you  not  desire  to  love  ?  Seek  to  know  more  of  the  constraining 
influence  of  the  love  of  Christ.  If  your  chariot  wheels  now,  like 
those  of  the  Egyptians,  drive  heavily  ;  you  will  then  move  like  the 
chariots  in  the  prophet's  vision,  "upon  wheels  and  upon  wings."^ 
At  least  you  are  on  the  way  to  peace.  Stir  up  the  habit  of  diligent 
faith ;  be  active — be  more  earnest  in  dependence  on  the  Lord. 
Soon  will  he  visit  you  with  his  cheering  sunshine,^  and  bless  you 
with  his  heavenly  'peace.  "  The  Lord  is  your  shepherd ;"  and 
dwelling  near  the  shepherd's  tent,  "  you  shall  not  want."^  Nothing 
comes  to  you  without  his  appointment;  and  whatever  he  takes 
away  was  only  what  he  had  first  given,  and  leaves  you  nothing  but 
to  say — "  Blessed  be  the  name  of  the  Lord  !"'»  Whatever  he  lays 
upon  you  is  infinitely  less  than  you  deserve,  and  with  the  fatherly 
design  "  to  do  you  good  at  the  latter  end."®  Whatever  he  gives  you 
is  peace,  ^''  great  peace'"' — '•^  perfect  peace  f^^  and  though  at  best,  as 
to  its  actual  erijoyment,  it  is  only  a  checkered  gift,  linked  with 
"this  world's  tribulation,'"'  yet  as  the  earnest  of  that  "peace,  into 
which  the  righteous  shall  enter,  when  taken  away  from  the  evil  to 
come"« — it  is  an  incalculable  blessing. 

The  steadfastness  of  our  profession  is  a  most  important  fruit  of 
this  blessing — "  Nothing  shall  offend  them.''^^  The  daily  cross,"* 
the  humbling  doctrine,'^  the  fiery  trial'* — which,  by  offending  the 
professor^  detect  the  unsoundness  of  his  heart — these  are  the  prin- 
ciples of  strength  and  consolation  to  the  faithful  lover  of  God^s  law. 
Those  "  had  no  root  in  themselves,"  who  were  stumbled  by  "  trib- 
ulation or  persecution."'^  Hence  there  was  no  love  in  their  hearts  ; 
consequently  no  peace  in  their  experience,  and  no  stability  in  their 
course.  The  frequency  of  such  cases  in  a  day  of  profession  is  a  most 
painful  subject  of  observation.  A  course  of  religion,  commenced 
under  the  impulse  of  momentary  excitement,  is  like  "  a  reed  shaken 
by  the  wind."  The  first  breath  of  the  storm  beats  down  all  reso- 
lutions, that  were  not  formed  upon  the  conviction  of  utter  helpless- 
ness, and  in  entire  dependence  upon  Divine  grace.'*  Light  without 
love  ends  in  fearful  ruin.'*  Genuine  love  to  the  law  alone  keeps 
the  soul — a  love  of  no  common  character — a  devoted,  persevering 
attachment.  The  claim  of  the  law  is  above  every  other.  Every- 
thing— even  life  itself — if  need  be — must  be  sacrificed  for  it.'*  And 
when  it  has  been  thus  embraced  on  a  fair  calculation  of  its  cost, 
from  a  deep  sense  of  its  value,  and  with  a  spiritual  perception  of  its 

'  Comp.  ExckI.  xiv.  25,  with  Ezek.  i.  15,  23.  2  Mai.  ir.  2. 

3  Psalm  xxix.  11 ;  Ixxxv.  8;  xxiii.  1.  *  Job  i.  21.  «  Deut.  viii.  16. 

e  Isaiah  xxvi.  3.  t  John  xvi.  33.  »  Isa.  Ivii.  1,  2. 

»  '  To  them  is  no  stumhVmg-hlock.'—AtwncorUi.  »o  Mark  x.  21,  22. 

"  John  vi.  60,  65,  6.  la  Matt.  xiii.  21.  "  Mark  iv.  17. 

»*  Comp.  John  XV.  5.    2  Cor.  lii.  9.        w  2  Thaw.  u.  10— 12.  w  Rev.  xu.  11. 


I 


VERSE  166.  271 

character  and  application  to  our  necessities — there  will  he  no  stum- 
bling block. 

Indeed  genuine  love  will  prove  our  safeguard  against  all  grounds 
of  offence.  The  doctrine  of  the  total  depravity  of  man  is  objected 
to ;  but  "  love  to  the  law  of  God^^ — moulding  our  minds  into  its 
heavenly  impression — will  remove  all  ground  of  offence.  The  pride 
of  man's  wisdom  revolts  from  the  doctrine  of  the  cross,  and  the 
freeness  of  the  grace  of  God.  But  we  love  it  as  a  part  of  the  "  law 
of  faith."  It  suits  our  case.  It  answers  our  need — and  therefore 
here  also  "  nothing  offends  ns."  Thus  whatever  be  the  hinder- 
ance — whether  from  Satan  or  himself — whether  from  the  enmity 
of  the  world  or  the  inconsistencies  of  the  Church — the  believer, 
while  he  mourns  over  these  things,  is  7iot  offended  at  them,  or 
at  the  Gospel  through  them.  He  has  learned  a  more  Scriptural 
standard,  and  to  exercise  a  more  discriminating  judgment.  "  Love 
to  the  law  of  God''  enables  him — instead  of  being  "  tossed  to  and 
fro"  in  douBtful  perplexity — to  "make  straight  paths  for  his  feet."* 
If  his  cross  be  grievous,  he  seeks  from  the  Lord  a  quiet  spirit ;  and 
thus,  "  in  patience  possessing  his  soul,"  he  finds  "  the  yoke  easy,  and 
the  burden  light."'^  His  difficulties  exercise  and  strengthen  his 
faith,  and  add  fresh  testimony  to  tlie  faithfulness  of  the  promise. 
Whether  therefore  his  way  be  dark  or  light,  his  soul  is  at  peace. 
In  the  enjoyment  of  his  Saviour's  love,  he  has  the  witness  in  his 
own  heart,  that  "the  work  of  righteousness" — of  ^Hove  to  the  law 
of  his  God'^ — "shall  be  peace;  and  the  effect  of  righteousness, 
quietness,  and  assurance  forever."^ 

166.  Lord,  I  have  hoped  for  thy  salvation,  and  done  thy  commandments.    " 

The  ^^  great  peace^^  connected  with  ^Hhe  love  of  Gods  law, ^^  is 
at  once  the  fruit  of  faith,  and  the  motive  of  obedience.  And  the 
enjoyment  of  it  leads  the  man  of  God  to  give  renewed  expression 
to  his  faith  and  devotedness.  "  Faith,  which  worketh  by  love,"^  is 
no  less  the  characteristic  of  the  Old,  than  of  the  New  Testament 
Church.  For  mark  here  the  principle  and  the  object  of  faith — 
"  /  have  hoped  for  thy  salvation'^ — and  the  practical  influence 
of  faith — I  have  "  done  thy  commandments.^''  "  Walked  not  be- 
lievers always  in  the  same  spirit  ?  Walked  they  not  in  the  same 
steps  ?" 

Faith  is  the  exercise  of  the  soul  in  a  sense  of  need,  in  desire,  and 
in  trust.  Faith  goes  to  God  on  the  ground  of  the  promise — hope  in 
the  expectation  of  the  thing  promised.  Thus  hope  implies  the  op- 
eration of  faith.  It  appropriates  to  itself  the  object  of  faith.  The 
power  to  take  hold  of  the  promises  of  faith,  and  to  stay  our  souls 
upon  their  "  everlasting  consolation,"  is  the  energy  of  "  a  good  hope 
through  grace" — such  as  "  maketh  not  ashamed."^     Conscious  un- 

1  Hebrews  xii.  13,  with  Proverbs  iv.  25—27.        2  Luke  xxi.  19.  Matt.  xi.  30. 
3  Isaiah  xxxii.  17.  *  Galatians  v.  6. 

s  2  Thess.  ii.  16.     Rom.  v,  5. 


272  EXPOSITION    OF   rSALM    CXIX. 

worthiness  may  give  a  trembling  feebleness  to  the  hand  of  faith, 
but  the  feeblest  apprehension  of  one  of  the  least  of  the  promises  of 
the  Gospel  assures  us  of  our  interest  in  them  all.  Why  may  we 
not  set  all  the  fulness  of  the  covenant  before  the  weakest  as  well 
as  before  the  strongest  believer,  and  proclaim  to  both  with  equal 
freedom  the  triumphant  challenge — "  Who  shall  lay  anything  to 
the  charge  of  God's  elect  1  Who  is  he  that  condemneth  ?"* 
Every  believer  is  alike  interested  in  the  Gospel  of  grace.  "There 
is  no  difference"  in  the  righteous7iess  of  the  Gospel,  which  is  "  the 
righteousness  of  God" — nor  in  the  imputation  of  it,  which  is  "  unto 
all  and  upon  air — nor  in  the  subjects, — which  is  them  that  be- 
lieve— nor  in  the  m>eans  of  its  application,  which  in  all  cases  is 
"  by  faith  of  Jesus  Chrisf^ — nor  in  the  need  of  the  blessing — "  All 
have  sinned'^  without  difference.  All  therefore  are  justified  without 
difference.2  The  only  difference  regards  the  strength  or  weakness 
of  the  faith,  by  which  the  righteousness  is  more  or  less  distinctly 
appropriated,  and  its  consequent  blessings  enjoyed.  No  soul  how- 
ever can  sink  into  perdition,  that  grasps  the  promise  of  Christ  with 
the  hand  of  faith,  be  that  hand  ever  so  weak  and  trembling ;  though, 
if  the  promise  did  not  hold  us  more  firmly  by  its  unchangeableness, 
than   we  hold  it  by  our  faith,  who  could  ever  attain  the  blessing  ? 

Not  indeed  that  our  interest  in  the  Gospel  is  transient  or  uncer- 
tain. For  though  the  perception  of  it  may  be  often  interrupted,  yet 
is  it  not  still  in  the  Bible — in  the  covenant  of  God — in  the  heart  of 
God  ?  And  is  it  not  constantly  renewed  in  the  exercise  of  faith  ? 
The  repetition  of  the  same  act  of  faith  is  therefore  equally  necessary 
every  moment,  as  at  the  first  moment  of  our  spiritual  life.  What- 
ever be  our  standing  in  the  Gospel,  faith  will  always  realize  to  the 
end  the  same  hope  for  God^s  salvation.  Indeed,  the  neglect  of 
the  cultivation  of  its  habitual  exercise  materially  weakens  its  op- 
eration in  great  emergencies.  Let  it  then  be  regarded  as  the 
breathing  of  the  soul.  Let  it  be  constantly  exercised  in  the  suc- 
cessive occasions  of  need  ;  and  we  shall  enjoy  its  clear  light  and 
active  influence  upon  occasions,  where  its  special  energy  is  required. 

Now  is  not  this  sometimes  your  experience  1  You  are  distressed 
by  an  unsuccessful  struggle  with  wandering,  defiling  imaginations. 
You  know  the  promise,  and  the  remedy.  But  "  the  shield  of  faith" 
has  been  laid  by.  You  have  therefore  to  seek  it,  when  you  want 
it  at  hand  for  the  present  moment ;  and  thus  you  lie  powerless,  at 
a  distance  from  the  cure,  instead  of  being  able  to  bring  your  sin  at 
once  to  Jesus — "Lord,  this  is  my  trouble;  this  is  the  'plague  of 
my  heart;'  'but  speak  the  word  only,  and  thy  servant  shall  be 
healed.'"'  Thus  the  indolent  neglect  of  the  quickening  principle 
greatly  impairs  its  powerful  energy,  and  the  "confidence  and  re- 
joicing of  hope"*  flowing  from  it.  "  If  the  life  in  the  flesh  is"  not 
"a  life  of  faith  on  the  Son  of  God,"  no  solid  rest  or  acceptance  can 
be  known. 

1  Rom.  viii.  33,  34.  «  Rom,  iii.  22,  23. 

»  Matt.  viii.  8.  *  Heb.  iii.  6.  14. 


VERSE  166.  273 

But  on  what  ground  is  this  ^^hope  for  the  Lord's  salvation}^ 
built?  On  his  faithfulness,  not  on  our  sincerity ;  on  iiis  promises — 
not  on  our  frames  ;  on  his  unchangeableness,  not  on  our  constancy.* 
It  is  built — not  on  the  work  of  grace  in  us,  but  on  the  work  of 
Christ  for  us — a  work,  which  has  satisfied  every  claim,  provided 
every  security,  and  pledged  all  the  Divine  perfections  on  our  behalf 
— a  work  so  finished  and  complete,  that  all  the  difficulties  of  sal- 
vation on  the  part  of  God  are  removed  ;  and  the  sinner,  finding  no 
hinderance  in  the  way  but  himself^  is  warranted,  though  covered 
with  guilt  and  defilement,  to  apply  for  full,  immediate,  and  uncon- 
ditional forgiveness.  What  then  hinders  the  instant  reception  of 
the  privilege,  but  disbelief  of  the  record  ?  It  is  this  which  dares  to 
"  make  God  a  liar  f^  which  therefore  must  not,  as  is  too  often  the 
case,  be  lamented  as  an  infirmity  (except,  indeed,  in  cases  of  con- 
stitutional weakness ;)  but  watched,  prayed  against,  and  resisted,  as 
a  deep  and  aggravated  sin.  The  present  enjoyment  of  the  bless- 
ing is  indeed  often  marred  by  looking  at  the  fruits  of  faith  (con- 
trition, love,  diligence,  <fec.)  as  prerequisites  for  believing,  instead  of 
looking  to  the  object  of  faith^  to  put  away  our  sin,  and  to  produce 
these  fruits  in  us.  This  not  only  binds  our  sin  upon  us,  but  robs 
God  of  his  honor ;  and,  whilst  it  restrains  his  blessing  on  our  souls, 
reflects  upon  His  wisdom  and  grace,  who  has  laid  the  foundation 
of  a  sinner's  hope  on  his  own  dear  Son,^  irrespective  of  any  warrant 
of  faith  in  himself.  We  want  to  be  enlivened  with  sensible  com- 
fort, as  a  ground  for  our  beliemng  in,  Christ  ;  or,  if  we  look  for  it 
from  faith,  it  is  from  faith,  as  an  act  (in  which  respect  it  is  no  more 
a  proper  ground  for  comfort  than  any  other  grace,)  instead  of  look- 
ing for  li  from  the  object  of  faith.  Thus  we  not  only  lose  the 
peace  and  joy  we  are  seeking,  but  we  lose  it  by  our  mistaken  way 
of  seeking  it. 

The  fulness  of  Christ,  and  the  promises  of  God  in  him,  are  the 
only  basis  of  a  full  assurance  of  salvation  :  and  this  basis  is  equally 
firm  at  all  times,  and  under  all  circumstances.  "  Ye  are  complete 
in  him.^^*  Your  title  is  as  perfect — your  interest  as  secure,  as  ever 
it  will  be  at  the  day  of  "  the  redemption  of  the  purchased  posses- 
sionJ^^  Awakened  sinner !  let  not  then  a  sense  of  unworthiness 
paralyze  your  faith.  As  a  guilty  sinner,  you  are  invited.  As  a 
wiUing  sinner,  you  are  welcome.  As  a  believing  sinner,  you  are 
assured.  Why  hesitate  then  to  "lay  hold  on  eternal  life?"  Is  it 
presumption  in  the  drowning  man  to  attempt  to  swim  to  the  rock 
of  safety  ?  Why  then  should  not  the  sinking  soul  cast  itself  upon 
the  "  Rock  of  Ages  ?"     "  Lord,  I  have  hoped  for  thy  salvation.^^ 

Believer !  "  Behold !"  saith  the  Lord,  "  I  come  quickly ;  hold 
that  fast  which  thou  hast,  that  no  man  take  thy  crown."  "  Hold 
fast  your  confidence  and  the  rejoicing  of  your  hope.""  This  is  of 
no  trifling  importance.     An  established  confidence  ought  to  result 

»  Heb.  vi.  17,  18.  «  1  John  v.  10.  '  jsaiah  ixviii.  16. 

*  Col.  ii.  10.  9  Eph.  i.  14.  «  Rev.  ui.  11.    Heb.  ih.  6. 

18 


274  EXPOSITION    OP   PSALM    CXIX. 

from,  and  to  witness  to,  your  interest  in  the  Lord's  salvation.*    For 
without  it,  you  have  no  relief  from  the  spirit  of  bondage ;  no  en- 
largement in  duties ;  no  enjoyment  of  privileges :  no  "  growth  in 
grace,  and  in  the  knowledge  of  the  Saviour ;"  no  honored  useful- 
ness in  the  Church  of  God  :  the  "  things  which  remain  will  be  ready 
to  die."2    Rest  not,  then,  satisfied  with  an  occasional  gleam  of  light 
and  joy,  while  your  horizon  is  overcast  with  doubts  and  fears. 
Waste  not  time  in  heartless  complaints,  that  would  be  far  better 
employed  in  a  vigorous  habit  of  faith.     Live  above  frames  and  feel- 
ings upon  this  glorious  truth — "  Christ  has  undertaken  for  meP 
He  lives,  and  reigns,  and  pleads  for  every  sinner  that  trusts  in  him. 
Exercise  your  dependence  upon  him  in  importunate  and  persevering 
supplication.     "  Give  all  diligence^'' — at  all  times — in    all  ways, 
private  and  public — "  instant  in  season  and  out  of  season."     Thus, 
"  an  entrance  into"  the  joy,  peace,  and  glory  of  "  the  everlasting 
kingdom  of  our  Lord  and  Saviour  will  be  richly  ministered  unto 
you."^     You  shall  be  released  from  the  prison-house  of  despondency, 
and  shall  breathe  the  free  atmosphere  of  adoption  and  heavenly  love. 
But  remember,  that  this  "  assurance  of  hope,"  even  in  its  weakest 
and  lowest  influence,  is  a  practical  principle — "  /  have  done  thy 
commandments P     "  Every  man  that  hath  this  hope  in  him  puri- 
fieth  himself,  even  as  he  is  pure."*     All  obedience  that  springs  not 
from  this  source  is  of  a  low  and  legal  character ;  the  fruit  of  self- 
will,  self-righteousness,  self-sufficiency.     Evangelical  obedience  can 
only  flow  from  Evangelical  faith  and  hope.     Love  to  Christ  catches 
fire  from  the  perception  of  his  love  to  us.     Without  this  perception, 
all  is  weariness,  toil,  and  travail  of  soul  in  his  service ;  duty,  not 
privilege  ;    constraint,  not  delight ;   conscience,  not  love.     Hence 
the  most  assured  behevers  Avill  be  the  most  devoted  servants  of  their 
Master.     "  The  joy  of  the  Lord" — "  the  joy  of  faith,"  of  acceptance, 
of  communion — "is  their  strength."^     They  live  by  faith;  and  as 
they  believe,  they  love  ;  they  deny  themselves  ;  they  lay  themselves 
out  for  their  Master's  work ;  they  conquer  all  that  oppose  their 
progress. 

We  cannot,  therefore,  "e/o  his  commandments^''  without  "a  ho'pe 
for  his  salvation.''^  For  only  in  proportion  as  we  have  assured  our 
title  to  the  promises  of  the  Gospel,  can  we  take  hold  of  them,  plead 
them,  or  experience  their  support.  When,  therefore,  our  hope  is 
indistinct,  we  are  almost  left  to  our  own  unassisted  resources ;  and 
our  course  will  probably  end  in  "perpetual  backsliding."  Active 
devotedness  flows  from,  assured  acceptance.^  Where  there  is  no 
certainty,  there  can  be  little  love,  little  delight,  little  diligence.  Let 
us  walk  in  sunshine,  and  we  shall  work  cheerfully  and  honorably 
for  God.T 

Keep  then  the  eye  fixed  on  Christ  as  the  ground^  and  on  obe- 
dience as  the  evide7icej  of  our  hope.     Thus  will  our  own  confidence 

»  See  Heb,  iii.  6.     Whose  houae  are  vre—iftce,  &c.  ib.  14.  *  Rev.  iii.  2. 

»  2  Peter  i.  5—11.  *  1  John  iii.  3,  »  Neh.  viii.  10, 

•  See  1  Cor.  iv.  68.  f  Comp.  Isa.  vi.  6— a 


VERSE  166.  275 

be  more  established  ;  and  others,  beholding  in  us  the  power  of  our 
Christian  hope,  will  be  led  to  say — "  We  will  go  with  you,  for  we 
have  heard  that  God  is  with  you.''^ 

1  Zech.  viii.  23.  We  conclude  with  giving  a  full  and  Scriptural  view  of  the  principles 
and  character  of  Christian  assurance.  Tlial  a  full  sense  of  acceptance  with  God  grounded 
upon  the  Divine  testimonies  is  attainable — there  can  be  no  doubt.  The  "covenant  ordered 
in  all  things  and  sure — (2  Sam.  xxiii.  5.)  offers  ample  warrant  for  the  most  assured  con- 
fidence. The  promises  of  this  covenant  are  full,  free,  multiplied ;  adapted  to  all  possible 
diversity  of  cases — attested  by  the  oath  and  seal  of  God  for  this  declared  end — "  the  ftiU 
assurance  of  hope, '  and  the  "  strong  consolation"  of  his  people.  (Heb.  vi.  11-18.)  The 
instructions  of  our  Lord  and  his  Apostles  had  the  same  blessed  purpose  in  view.  (John 
XV.  11 ;  xvi.  33 ;  1  John  v.  13.)  The  design  and  efficacy  of  his  atonement — as  contrasted 
with  the  weakness  of  the  legal  services — was,  to  make  his  people  "  perfect  as  pertaining 
to  the  conscience^'  (Heb.  ix.  9,  with  x.  14.)  Under  both  dispensations  has  this  sense  of 
appropriation  and  conscious  security  been  maintained.  (Job  xix.  25.  Psalm  xviii.  1. 
Cant.  ii.  16;  vii.  10.  2  Tim.  i.  12.  1  John  iv.  16;  v.  19,  20.)  Its  basis  is  ground  com- 
mon to  all.  (Rom.  viii.  35,  38,  39,  with  31-34.)  The  want  of  it  is  evidently  reproved. 
(2  Cor.  xiii.  5.)  Exhortations  are  given  to  press  forward  to  it.  (Heb.  vi.  11.  2  Peter 
i.  10.)  Faith,  (Eph.i.  13.  Heb.  vi.  17,18.)  Obedience,  (Isaiah  xxxii.  17;  xlviii.  17, 
18 ;  Ixiv.  5 ;  John  xiv.  21-23.  1  John  ii.  3-5 ;  iii.  24.)  The  fear  of  God,  (Psalm  xxv. 
14.)  Love,  (1  John  iii.  14,  18-21;  iv.  12.)  Diligence,  (Heb.  vi.  11.  2  Peter  i.  5-11.) 
Perseverance,  (Hos.  vi.  3.)  on  our  part;  Affliction,  (Zech.  xiii.  9.)  The  gift  of  the 
Spirit,  (Rom.  viii.  16.  1  John  iii.  24;  iv.  13.)  on  God's  part — are  the  means  of  its  attain- 
ment Active  devotedness.  (Isaiah  vi.  6-8.)  Support  in  temptation,  (Job  xix.  21-25.)  in 
suffering,  2  Tim.  i.  12.)  and  in  the  prospect  of  eternity,  (2  Cor.  v.  1.  2  Tim.  iv.  6-8.)  are 
its  blessed  results. 

It  is  evidently,  therefore,  our  Father's  will,  that  his  children's  complete  acceptance 
should  not  be  with  them  a  matter  of  present  uncertainty.  He  intends — not  only  that 
they  should  reach  heaven  at  last,  but  that  heaven  should  commence  on  earth  in  a  state 
of  conscious  security  and  peace — not  only  that  they  should  have  eternal  life,  but  that  they 
should  know  that  they  have  it.  (I  John  v.  13.)  The  Gospel — instead  of  forbidding  this 
privilege — warrants,  produces,  and  establishes  it ;  for  the  conviction  of  the  professor,  the 
excitement  of  the  slumbering,  and  the  encouragement  of  the  weak. 

Yet  we  must  not  so  identify  assurance  with  faith,  as  to  conclude  all  that  are  destitute 
of  it  to  be  unbelievers.  It  springs  indeed  from  faith,  and  can  grow  upon  no  other  root. 
All  the  practical  principles  connected  with  it  are  the  fruits  of  faith.  "  The  promise  of  the 
Spirit,"  by  whom  the  privilege  is  applied,  "is  received  by  faith."  (Gal.  iii.  14.)  The 
want  of  assurance  also  is,  in  fact,  a  want  of  faith.  It  is  the  soul  seeking  "confidence  in 
the  flesh,"  instead  of  "  rejoicing  in  Christ  Jesus."  The  revolting  view  of  its  own  sin,  wn- 
connected  with  the  covering  of  the  atonement,  produces  despondency  instead  of  assurance. 
Whereas,  on  the  other  hand,  a  clear  apprehension  of  the  doctrines  of  the  Gospel  is  always 
a  ground  for  the  exercise  of  faith,  and  a  means  of  establishing  Christian  conndence. 

And  yet,  unless  we  separate  between  the  principle,  eind  the  conscious  interest  in  the  objects 
of  faith,  we  shall,  in  a  spirit  ofevanselical  self-righteousness,  rest  our  salvation— not  upon 
faith  as  a  means  of  laying  hold  of  Gnrist,  but  upon  some  feeling  or  sensation  of  our  own 
mind.  Besides  the  Old  Testament  saints  occasionally  lost  their  consciousness  of  the  Di- 
vine favor— that  is,  their  assurance  (Job  xiii.  24;  xix.  11.  Psalm  xiii.  1;  xxxi.  22; 
Ixxvii.  7-9;  Ixxxviii.  7,  14-16);  while  "the  root  of  the  matter" — the  root  of  faith — was 
still  "  in  them."  With  the  disciples — while  they  were  ingrafted  by  faith,  as  living  branches 
of  the  true  vine— the  privilege  of  assurance  was  prospective.  (John  xv,  1-5,  with  xiv.  20.) 
Faith,  as  a  means  of  salvation  does  not  seem  necessarily  to  imply  an  appropriating  interest 
in  the  Gospel.  (John  i.  49,  50.  Acts  viii.  37.  Rom.  x.9.  1  John  v.  I.)  The  Apostles 
exhort  to  assurance  those  "  who  Iiad  obtained  like  precious  faith  with  them."  (2  Peter  i. 
1-10.)  They  write  to  sincere  believers,  that  they  might  be  assured  believers — plainly  dis- 
tinguishing between  believing  unto  life,  and  "knowing  that  we  have  life,"  and  defining  as- 
surance to  be  rather  the  strengthened  exercise,  than  the  essential  principle  of  faith.  (1  John 
V.  13.)  They  separate  again  between /at//i  as  the  result  of  hearing,  and  the  sealing  of  the 
Spirit,  i.  e.  assurance — as  the  consequence  of  faith  (Eph.  i.  13);  as  also  between  "the  things 
that  are  freely  given  to  vs  of  God,"  and  our  knowledge  or  perception  of  them  by  the  Spirit 
of  God.  (1  Cor.  ii.  12.)  And  is  our  knowledge  of  these  free  gifts  always  distinct? 
Have  we  no  part  in  them,  till  we  have  fully  cleared  up  our  interest  in  them  1  And  does 
the  right  of  the  heir  depend  upon  his  consciousness  of  the  validity  of  his  title  1 — The 
"command"  instantly  to  "  believe  on  the  name  of  Jesus  Christ,"  is  indeed  as  binding  upon 


276  EXPOSITION    OF   PSALM    CXIX. 

167.  My  soul  hath  kept  thy  testimonies ;  and  I  love  them  exceedingly.     168.  I  have 
kept  thy  precepts  and  thy  testimonies :  for  all  my  ways  are  before  thee. 

Those  only,  who  have  hoped  in  the  Lord^s  salvation,  can  ex- 
press this  joyful  delight  in  his  precepts.     The  Christian  does  not 

us  all,  as  any  part  of  the  Decalogue.  (John  vi.28,  29.  1  John  iii.  23.)  But  as  faith  is 
the  means  of  obtaining  forgiveness  (Acts  x.  43;  xiii.  38,  39;  xxvi.  18.) — if  it  be  supposed 
to  imply  a  persuasion  of  forgiveness,  it  would  involve  the  absurdity  of  believing  that  ice 
are  accepted,  that  we  may  be  accepted.  Thus  forgiveness  would  be  made  to  precede  faith, 
instead  of  being  the  result  of  it.  Again — as  faith  is  the  instrument,  by  which  we  are 
ingrafted  into  Christ,  (John  xv.  4.)  and  brought  into  this  state  of  acceptance,  we  must 
hdive  faith,  before  we  can  be  in  this  state — consequently  before  we  can  have  assurance  that 
we  are  in  it.  Faith  therefore  must  be  supposed  separable  from,  and  antecedent  to,  assur- 
ance. Thus  also — if  assurance  be  correctly  defined — ^^  knowing  whom  we  have  believed,^' 
(2  Tim.  i.  12.) — consciousness  supposes  the  previous  exercise  of  faith  on  its  object — that 
is — faith  preceding  assurance. 

Now  do  many  of  the  exercises  of  faith  recorded  in  the  Gospels  exhibit  distinct  marks 
of  assurance.  Sense  of  need,  desire,  use  of  the  appointed  means,  and  a  spirit  of  depen- 
dence mainly  characterized  the  applicants  for  the  Saviour's  mercy — Doubts  of  his  willing- 
ness (Matt.  viii.  2,  3.)  or  his  ability  (Mark  ix.  22.)  often  mingled  themselves  with  the 
gincere  workings  of  faith.  Our  Lord  himself  seemed  to  consider  the  centurion's  case  as 
an  exception.  (Matt,  viii.  8-10.)  Seldom  did  dependence  amount  to  certainty;  and  ap- 
propriation was  generally  rather  the  result  than  the  principle  of  the  application. 

"  The  assurance  of  faith" — as  it  properly  respects  a  dependence  upon  the  record — is  in- 
deed the  essential  principle  of  Christian  life.  But  "  the  assurance  of  hope" — a  conscious 
interest  in  the  record — the  real  privilege  of  assurance — seems  to  be  a  distinct  and  separable 
idea.  The  truth  of  the  record — "  Him  that  cometh  unto  me  I  will  in  no  wise  cast  out" — 
may  be  implicitly  received ;  yet  a  consciousness  of  coming,  or  of  having  come,  may  be  much 
obscured  by  negligence,  self-righteousness,  indistinct  perception  of  the  acts  of  faith,  or  the 
power  of  unbelief  in  some  of  its  various  forms.  Consequently,  there  will  be  doubt  of  an 
interest  in  the  record — a  want  of  assurance.  For  the  Bible  is  not  "the  Lamb's  Book  of 
Life" — the  register  of  the  elect  of  God.  No  man  can,  therefore,  bring  from  thence  a  di- 
rect testimony  of  his  personal  salvation.  His  character — not  his  name — is  in  the  record. 
The  declaration  is — "  He  that  believeth" — not  any  particular  individiud  vientioned  by 
name — "  shall  be  saved."  No  man  is  commanded  in  the  first  instance  to  believe  that 
Christ  died /or  him  individually — but  for  such  as  he  is — for  the  unworthy,  the  guilty,  the 
condemned,  the  perishing.  This  is  the  warrant  of  his  own  application,  the  event  of 
which  will — ultimately,  if  not  immediately — be  appropriation  and  assurance. 

We  are  deeply  convinced,  that  a  lowered  exhibition  of  this  precious  doctrine  and  ines- 
timable privilege  has  greatly  deteriorated  the  standard  of  Evangelical  religion.     The  ob- 
jections against  it  are  founded  in  ignorance  or  misconception.     Instead  of  savoring  of 
presumption,  it  is  the  very  principle  of  humility.     It  is  the  reception  of  the  divine  testi- 
mony without  reasoning  or  disputation.     Whereas  doubting  may  be  justly  considered  (to 
use  an  anomalous  term)  proud  humility.     For  does  not  the  doubt  on  account  of  our  un- 
worthiness,  imply  a  secret  dependence  on  worthiness  as  a  ground  of  acceptance  7  Nor  again, 
does  assurance  militate  against  the  influence  of  godly  fear — which  was  never  meant  to  im- 
pair the  certainty  of  our  faith,  but  to  guard  us  against  carnal  security  and  self-confidence. 
We  work  out  our  salvation  "  with  fear  and  trembling,  '^upon  the  ground  of  assurance — that 
is  upon  the  appropriating  confidence  of  God  "  working  all  our  works  in  us."     (Phil.  ii. 
12,  13.     Isaiah  xxvi.  12.)    The  assured  hope  of  the  Gospel  is  the  principle— not  the 
hindrance — of  godly  fear.     (Heb.  xii.  28.)     Indeed  we  must  consider  this  doctrine,  scrip- 
tural ly  stated,  to  be  the  life  of  present  privilege,  and  the  spring  of  practical  devottHlness. 
Where,  therefore,  it  is  defectively  set  forth — or  scarcely  set  forth  at  all — or  guarded  with 
an  over-anxious  care  against  abuse — the  privilege  is  but  little  known,  and  the  springs  of 
active  love  arc  weak  and  uncertain.     And  thus  believers  too  often,  in  a  languid  and  highly 
sinful  state  of  unbelief,  acquiesce  in  a  feeble  exercise  of  this  vital  principle,  indolently 
yielding  up  all  effort  for  a  vigorous  and  healthy  habit  of  faith.     They  go  about  their  du- 
ties, like  an  expiring  person  about  his  work  ;  agitated  about  the  business  of  the  moment: 
while  the  desirableness  of  health  and  strength,  the  Physician  and  the  remedy,  are  given 
up  in  despondency.     Their  case  is  perfectly  recoverable  by  due  attention  to  the  appointed 
means,  and  to  the  real  nature  and  symptoms  of  their  disease.     Yet  they  sit  down  in  the 
miserable  and  degrading  conclusion,  that  their  powers  are  paralyzed  ;  and  though  they 
may  preserve  the  notion  of  spiritual  life,  and  the  hope  of  salvation  at  last ;  yet  they  think 
they  must  be  content  to  be  feeble,  comfortless,  and  unprofitable. 


VERSES  1G7,  1G8.       .  277 

acknowledge  the  popular  separation  of  duty  and  privilege,  according 
as  it  may  be  constraint  or  indulgence  to  his  inclination.     Every  part 

Much  injury  has  also  arisen  from  restricting  the  privilege  of  assurance  to  the  maturity 
of  Christian  experience.  Does  not  the  Apostle  place  it  at  the  very  threshold  of  the  Gos- 
pel, when  he  wrote  to  "  Utile  children — because  their  sins  wereforgiven  them  for  Christ's 
name'  sake  7"  (1  John  ii.  2.)  And  ought  we  not,  after  the  inspired  pattern,  to  "  desire 
every  one  to  give  diligence,"  in  pressing  towards  this  markl  (Heb.  vi.  11.)  Diligence — 
as  the  habit  of  faith — is  the  appointed  mean :  sloth — as  the  fruit  of  unbelief— the  main 
hindrance  to  its  attainment,  (Heb.  vi.  11,  12.^  It  is  undoubtetlly  the  equal  and  com- 
mon privilege  of  the  youngest  as  well  as  the  oldest  member  of  the  family  of  God  ;  and 
(though  unbelief,  sloth,  or  backsliding  may  for  a  while  preclude  the  enjoyment  of  it)  it  is 
linked  to  the  first,  as  well  as  to  any  successive  exercise  of  faith — to  its  most  trembling, 
as  well  as  its  most  collected,  act.  (Acts  xiii.  38,  39.)  Indeed  the  first  genuine  act  of 
faith  is  at  least  as  strenuous  as  any  subsequent  act;  and  perseverance  in  this  act, 
where  the  hand  is  trembling,  is  often  the  characteristic  of  the  greatest  decision,  courage, 
and  maturity.  All,  therefore,  should  be  exhorted  to  assurance ;  nor  should  the  youngest 
be  satisfied  without  the  attainment  of  it.  Many  realize  it  at  a  very  early  stage  of  expe- 
rience. And  where  they  fall  short  of  it,  it  is  not  from  defect  in  the  object,  or  m  the  war- 
rant— but  in  the  mean.  The  exhibition  of  the  work  of  Christ  is  not  appropriated  with 
that  simplicity,  which  brings  with  it  "  joy  and  peace  in  believing."  See  Acts  viii.5,  8, 
39;  xvi.  34.     1  Thess.  i.  6. 

We  cannot,  however,  absolutely  identify  faith  and  assurance.  Adoption  into  the  family 
of  God  "6y/ai//i"  (Gal.  iii.26.)  does  not,  as  we  conceive,  depend  upon,  nor  is  it  in  all 
cases  connected  witli,  consciousness  of  this  relation.  A  child  may  be  fully  assured  of  his 
interest  in  the  family,  and  title  to  the  patrimony.  But  while  an  infant — icfun  his  relation 
and  interest  were  as  complete  as  at  any  subsequent  period — he  had  no  such  consciousness. 
And  thus  many  of  the  dear  children  of  God  have  no  consciousness  thai  they  are  so;  yet 
they  cry,  they  long,  they  walk— or  they  try  to  walk — as  children;  and  so  they  erincc  that 
they  are  children.  Or  (to  use  another  illustration)  we  may  have  light  sufllicient  to  dis- 
tinguish objects,  and  to  guide  us  on  our  way ;  while  yet  we  do  not  see  clearly,  and  there- 
fore cannot  possibly  be  conscious  tliat  we  see  clearly.  What  judgment,  we  may  also  ask, 
must  we  form  of  those  distressing  cases  of  constitutional  infirmity,  the  characteristic  of 
which  is  not  so  much  positive  unbelief,  (though  the  symptoms  may  present  a  mixture  of 
this  principle)  as  a  want  of  mental  power  (often  sudden  and  unaccountable,)  to  apprehend 
the  objects  of  faith  in  any  distinct  Gospel  relation'?  They  cannot  be  seen  in  their  true 
light  and  bearing.  The  spiritual  optics,  though  not  destroyed,  are  greatly  obscured;  so 
that  the  eye  of  sense  and  natural  conscience  fills  the  retina  of  contemplation  with  its  own 
false  views.  This  is  a  very  different  case  from  spiritual  indolence,  or  want  of  laboriously 
distinct  statement — that  is — where  the  view  of  the  elementary  materials  is  clear,  and  wants 
only  the  exercise  of  industry  in  the  arrangement  of  them.  This  is  the  state  of  a  person 
in  a  swoon — not  of  a  corpse.  The  principle  of  life  is  not  extinct,  though  the  consciousness 
of  it  is  wholly  wanting,  and  may  continue  so  for  some  time. 

If,  again,  assurance  be  the  essential  principle  of  faith,  then  faith  can  never  be  conceived 
in  an  imperfect  state,  or  connected  with  any  variation  of  growth  or  declension,  or  of  spir- 
itual intelligence.  All  that  are  destitute  of  it,  must  also  be  in  a  state  of  unbelief  We 
have  therefore  to  account  for  the  strange  anomaly  of  unbelievers,  "  knowing  the  plague 
of  their  own  hearts,"  hating  sin,  separate  from  the  world,  and  renewed  in  heart,  temper, 
life,  and  conduct.  For  such  unquestionably  are  many,  who — though  kept  in  bonclage 
by  their  doubts  and  fears,  and  far  from  having  attained  a  conscious  interest  in  Christ — 
are  yet  (upon  this  supposition)  bringing  forth  thp  fruits  offaiih  upon  tfie  root  qfuJibelief) 
Is  not  this  a  stumbling  to  the  unconverted  1  Is  it  not  rather  "  despising"  than  cherish- 
ing "  the  day  of  small  things  V  Is  it  not  "  breaking"  rather  than  binding  up  "  the  bruised 
reedl"  Let  us  pray  for  faith  to  receive  and  to  exhibit  "the  fulness  of  the  blessing" — 
"the  high  calling"  and  consequent  responsibilities;  but  let  us  not  shut  the  "  little  ones" 
out  of  the  camp.  Like  Jacob  of  old — and  after  the  pattern  of  a  more  wise  and  tender 
shepherd  than  he — we  must  "gently  lead  tliase  thai,  are  wWi  young."  (Gen.  xxxiii.  13, 
14.  Isaiah  xi.  U.) 

The  Scripture  seems  therefore  fully  to  warrant  the  distinction  prevalent  among  the 
Puritan  divines — that  assurance  is  "neces.iary  to  the  Christian— far  his  well-being,  not  for 
his  being;"  for  his  consolation  and  establishment,  not  for  his  salvation.  For  our  own 
part — though  we  would  not  scruple  to  say,  "  He  that  believeth  not  shall  be  damned," 
(Mark  xvi.  16.) — we  dare  not  say,  '  He  that  is  not  assured  shall  be  damned.'  There  can 
be  no  peace  without  some  conscious  liberty  to  call  God  our  own.     And  to  be  satisfied 


278  EXPOSITION   OF   PSALM   CXIX. 

of  his  walk  identifies  these  terms  of  distinction.  If  it  is  his  duty^ 
it  is  no  less  his  privilege^  to  love  the  precepts.  Nothing  holds  him 
to  them — nothing  enables  him  thoroughly  to  keep  them,  but  love. 
All  resolutions,  vows,  cevenants,  would  be  as  ineffectual  to  bind 
him,  as  the  green  withs  to  fasten  the  giant.^  David  had  not  "  done 
the  commandments'^  from  constraint;  but  "Ai5  soul  kept  them  f^ 
yea,  he  "  loved  them  exceedingly.'^^  Indeed,  the  bias  of  the  new 
nature  to  ^^  keep  the  precepts^''  is  as  prevalent  as  that  of  the  old 
nature  to  break  them.  Once  the  believer  would  have  wished  the 
law  of  God  blotted  out  of  the  universe,  or  at  least  exchanged  for  a 
more  indulgent  dispensation.  But  now  that  it  is  written  in  his 
heart,  even  its  restraint  is  delightful  to  him ;  and  as  he  gains  a 
clearer  intimacy  with  it,  and  a  closer  discernment  of  its  spirituality, 
he  ^^  loves  it  exceedingly r  Not  one  indeed  of  the  ^^ precepts  or 
testimonies''^  does  he  "  Areep"  as  he  ought,  and  as  he  desires ;  but 
there  is  not  one  of  them,  that  he  does  not  delight  in,  and  most 
anxiously  desire  to  fulfil.  Thus  every  feature  of  the  Divine  image 
is  inwrought  in  the  soul — beautiful  in  its  place  and  proportion  ;  and 
all  other  graces  grow  in  connection  with  love  to  the  testim,onies. 

Nor  let  our  consciousness  of  daily  failures  restrain  this  strong  ex- 
pression of  confidence.  The  most  humble  believer  need  not  hesi- 
tate to  adopt  it  '  as  an  evidence  of  grace — not  as  a  claim  of  merit.'^ 
This  frequent  repetition*  marks  the  godly  jealousy  of  the  man  of 
God — mindful  of  his  own  self-deceitfulness  and  manifold  infirmities 
— "  giving"  careful  "  diligence"  to  "  make  his  calling  and  election 
sure."^  David  knew  himself  to  be  a  poor  sinner ;  but  he  was  con- 
scious of  spirituality  of  obedience,  "  exceeding  love^''  to  the  word, 
and  an  habitual  walk  under  the  eye  of  his  God — the  evidences  of 
a  heart  (often  mentioned  in  the  Old  Testament®)  "  perfect  with 
him."  '  Christ  alone  kept  the  old  law,  and  he  enables  us  to  ob- 
serve the  new.'^ 

This  active  love  to  the  word  should  be  cultivated  on  the  principle 
of  our  public  walk  before  God.  We  must  not  study  the  Scripture 
merely  for  our  present  gratification,  or  to  furnish  materials  for  our 
Christian  intercourse.  We  ought  rather,  from  every  step  in  the 
history  of  Christ,  as  well  as  from  the  more  finished  course  of  in- 
struction in  the  Epistles,  to  be  gathering  some  help  to  "  set  the 

without  the  exercise  of  freedom,  is  to  rob  God  and  ourselves.  Yet  let  not  the  trembling 
soul  conclude  too  hastily  against  itself,  from  the  want  of  this  assurance.  Let  him  search 
into  the  grounds  of  his  confidence.  Let  him  appropriate  the  testimony  in  simplicity. 
Let  him  yield  to  it  the  obedience  of  faith  ;  and  lot  him  not  doubt,  but  that  in  the  Lord's 
best  time  and  way  ;  he  will  be  able  to  record  his  profession  of  trust — I  know  whom  J  have 
believed.     (2  Tim.  i.  12.) 

1  Jud^.  xvi.  7—9.  a  Verses  48,  97, 127.  ^  Bishop  Homo. 

*  Thrice  in  these  three  successive  verses.  ^  2  Peter  i.  5^10. 

6  Compare  ver.  1,  Margin ;  2  Chron.  iv.  17;  xvi.  9 ;  2  Kings  xx.  3.  The  import  of 
the  term  is  limited  and  explained  by  the  word  "  upright"  united  with  it,  Job  i.  8;  Psalm 
xxxvii.  37.  The  Scripture  u.se  of  the  word  perhaps  refers  rather  to  our  desires  than  our 
attainments.  (Compare  Phil.  iii.  12 — 15) ;  and  in  general  seems  to  mark  Christian  ma- 
turity, as  constrasted  with  the  weakness  of  the  babe,  and  the  inexperience  of  the  young 
man  in  Christ.  Compare  the  use  of  the  same  word  uXttos  in  1  Cor.  ii.  6 ;  xiv.  20.  Heb. 
▼.  14.  T  Bishop  Home. 


VERSES  167,  168.  279 

Lord  always  before  us,'"— ^realizing  the  interest  that  he  takes  in  us, 
and  his  presence  with  us  as  our  Father,  Governor,  Teacher,  Com- 
forter, Friend. 

Now,  let  us  ask — Do  our  "  souls'^  thus  "  keep  the  LorcPs  testimo- 
nies^^ habitually,  perseveringly  ?  Does  conscience  testify,  that, 
with  all  our  defects  and  sinful  mixture,  they  are  uppermost  in  our 
minds ;  that  our  love  rises  above  the  worldly  rules  of  expediency, 
prudence,  or  the  example  of  those  around  us — (the  too  common 
measurement  of  scanty  obedience) — as  if  it  could  never  burn  with 
sufficient  fervor  in  his  service,  "  who  loved  us,  and  gave  himself  for 
us  ?"*  Why,  then,  should  we  shrink  from  this  acknowledgment 
of  "  simplicity  and  godly  sincerity  ?"  If  we  are  ready  to  own,  that 
"without  Christ  we  can  do  nothing  ;"  that  his  Spirit  "  has  wrought 
all  our  works  in  us ;'  that  by  the  grace  of  God  we  are  what  we 
are  ;*  that  our  hope  of  acceptance  is  grounded  only  upon  tbe  fin- 
ished work  on  the  cross — why  should  we  refuse  to  confess  the  grace 
of  God  in  us?  Yet  we  must  not  forget,  that  allowed  unfaithful- 
ness, neglect  of  secret  prayer,  impurity  of  motive,  or  any  "  iniquity 
regarded  in  the  heart" — though  they  will  not  loosen  the  ground  of 
our  hope — will  obscure  the  comfort  of  our  Christian  confidence. 
How  beautiful  is  that  princely  spirit,  which  will  not  serve  the  Lord 
"  of  that  which  doth  cost  us  nothing  ;"5  that  not  only  longs  for 
holiness  as  the  way  to  heaven  ;  but  loves  heaven  the  better  for  the 
holy  way  that  leads  to  it,  and  for  the  perfect  holiness  that  reigns 
there  eternally  ! 

But  never  let  us  lose  sight  of  the  recollection,  that  "  all  our  ways 
are  before  God  /"  that  every  act,  every  thought,  every  desire,  every 
word,  is  registered  by  conscience  as  his  vicegerent,  and  laid  up  in 
his  book  of  remembrance  !  Well  would  it  be  for  us,  if  we  walked 
less  before  men,  and  more  "  before  God  ;"  if  in  secret,  in  business, 
at  home  and  abroad,  we  heard  the  solemn  voice — "  /  am  the  Al- 
mighty  God  :  walk  before  me,  a7id  be  thou  perfect J^^  We  may 
be  unreprovable  in  the  sight  of  men,  while  it  is  a  mere  artificial 
walk,  grounded  upon  base  external  principles — a  "  walking  after 
the  flesh" — not  before  God.  Even  the  engagements  of  active  duty 
may  be  the  subtle  snare  of  the  great  enemy  to  divert  us  from  in- 
tense personal  religion ;  to  spoil  the  hidden  walk  of  communion 
with  God,  by  concentrating  the  mind  upon  a  more  public,  and,  ap- 
parently, a  more  useful  walk.  Thus  too  often  the  vital  principle 
of  religion  sinks  into  a  stated  formal  habit.  "  Walking  with  God'"" 
is  the  secret  spring  of  the  Christian.  Walking  before  God  is  the 
manifestation  and  the  exercise  of  the  hidden  principle.  For  in  all 
things,  private  as  well  as  public,  the  most  trivial  as  well  as  the 
most  weighty,  to  have  our  eye  fixed  in  dutiful  reverence  upon  the 
Omniscient,  Omnipresent  eye  of  Jehovah — what  solemnity  would 
it  give  to  our  whole  behavior !  what  influence  would  it  have  upon 
our  public  professions,  our  general  conversation,  our  secret  duties  ! 

iPsalmxvi.  8.      2  (Jal.  ii.  20.      3  isaiahxxvi,  12,  with  John  xv.  5.      *  1  Cor.  xv.  10. 
6  2  Sam  xxiv.  24.  «  Gen.  xviL  I.  7  Gen.  v.  24 ;  vi.  9. 


280  EXPOSITION    OF    PSALM    CXIX. 

We  should  be  energetic  in  "  serving  our  ^wn  generation  by  the  will 
of  God  ;^"  and  yet  while  walking  before  men,  should  be  truly 
"  walking  before  God" — all  our  ways  before  him — "  done  in  his 
sight  as  to  hiin"2 — and  accepted  in  his  favor. 

When,  therefore,  I  am  about  to  venture  upon  any  Hne  of  conduct, 
let  me  consider  the  watchful  eye,  that  pierces  into  the  deepest  re- 
cesses of  my  thoughts,  and  brings,  as  it  were,  to  daylight  my  prin- 
ciples, my  motives,  and  my  ends.  Above  all,  let  me  ever  recollect, 
that  he,  "  before  whom  are  all  my  ways^''  is  He  that  hung  upon 
the  cross  for  my  sins.  Let  me  then  walk,  as  if  he  were  standing 
before  me  in  all  the  endearing  obligations  of  his  love.  Oh  !  do  not 
I  owe  him  sacrifice  for  sacrifice,  heart  for  heart,  life  for  life  ?  Then 
surely  I  cannot  be  dead,  insensible,  sluggish  in  keeping  his  pre- 
cepts. I  cannot  forbear  to  show  this  practical  proof  of  my  love  to 
him.^  Let  not,  then,  the  fear  of  legality  make  me  neglect  this 
privilege  of  "  keeping  the  commandments"  of  my  beloved  Master 
and  Lord.  Let  me  live  under  the  solemn  recollection — "Thou, 
God,  seest  me  ;"*  and  in  the  joyful  assurance — "  Thou,  God,  lovest 
me  ;"*  and  his  ways  will  be  to  me  holiness,  happiness,  heaven. 


PART    XXIL 

169.  Lei  my  cry  come  near  before  thee,  O  Lord:  give  me  understanding,  accord- 
ing to  thy  word.  1 70.  Let  my  supplication  come  before  thee ;  deliver  me  ac- 
cording to  thy  word. 

We  mark  David  here,  where  he  always  loved  to  be, — a  suppli- 
cant at  the  throne  of  grace.  Many  had  been  his  "  cries  and  sup- 
plications.^^ His  petition  now  is — that  they  may  "  come  near  be- 
fore his  Lord.^^  Oh !  that  our  wants  of  every  moment  were  felt 
with  the  same  pressure,  and  carried  to  the  Lord  with  the  same 
faith,  earnestness,  humility,  and  perseverance  !  Richness  of  expres- 
sion, and  fluency  of  utterance,  are  the  mere  shell  and  shadow  of 
prayer.  The  life  of  prayer  is  the  "  cry^^  of  the  heart  to  God.  The 
eloquence  of  prayer  is  its  earnestness.  The  power  of  prayer  is  that 
which  Cometh,  not  from  education,  or  from  the  natural  desire  of  the 
man  ;  but  that  "  which  is  from  above" — "  the  spirit  of  supplication" 
— "  the  spirit  of  adoption."  The  urgency  of  present  need  calls  for 
instant  prayer.  The  soul  is  at  stake ;  the  enemy  is  within  the 
walls — perhaps  within  the  citadel.  Oh,  what  a  privilege  to  know 
that  we  have  "  a  strong  habitation,  whereunto  we  may  continually 

»  Acts  liii.  36.  2  Eph.  vi.  7.  8  John  xiv.  15. 

«  Gen.  xvi.  13,  with  John  i.  48.       6  jer.  xxii.  3,  with  John  xiii.  1. 


VERSES  169,  170.  281 

resort" — to  be  able  to  remind  the  Lord — "  Thou  hast  ^iven  coin- 
inafidment  to  save  me  ;  for  thou  art  my  rock  and  m>y  fortress  /"^ 

But  then  we  must  see,  that  our  "  cry  comes  before — comes  fiear 
before  the  Lord  f^  that  nothing  blocks  up  the  way,  or  interrupts 
the  communication.  If  we  are  believers,  the  way  is  open;  '<  the 
middle  wall  of  partition  is  broken  down.''  Oh,  let  us  be  excited  to 
greater  nearness  of  communion  !  "  Having  boldness  to  enter  into 
the  holiest  by  the  blood  of  Jesus,  by  a  new  and  living  way,  which 
he  hath  consecrated  for  us,  through  the  veil,  that  is  to  say,  his 
flesh,""^  why  should  we  be  backward  to  come  ?  Had  we  not  seen 
the  way  marked  by  this  blood  of  sprinkling,  we  should  (if  we  have 
had  any  sight  into  our  own  hearts)  no  more  have  dared  to  take 
one  step  into  the  awful  presence  of  God,  than  to  rush  into  the  de- 
vouring flame.  If,  in  a  moment  of  extremity,  we  had  felt,  that  we 
must  pray  or  perish,  we  should  have  had  no  boldness  to  open  our 
mouths  before  God, — much  less  expect  that  our  ^''supplication 
would  come  near  before  him^'  had  we  not  been  "  made  nigh  by 
the  blood  of  Christ."'  But  what  an  amount  of  privilege  is  it,  that 
this  way  to  God  is  always  open — that,  as  members  of  Christ,  we 
stand  in  the  sight  of  God  as  pure  as  Christ  is  pure — that  we  have 
not  only  "  access"  but  "  access  with  confidence^'^ — yea,  with  the 
same  confidence  as  the  Son  of  God  himself!  For  the  Father  is 
never  weary  of  delighting  in  his  dear  Son,  or  in  those  who  are  one 
with  him.  If  he,  therefore,  takes  our  names  into  the  holy  place — 
if  he  offer  sacrifice  and  incense  for  us,  and  sprinkle  us  with  his 
blood — "  in  him  we  are  complete,"' — "  in  him,"  therefore,  let  us 
"glory."«  "  Having  an  high-priest  over  the  house  of  God:  let  us 
draw  near  with  a  true  heart,  in  full  assurance  of  faith."^ 

But  where  we  feel  as  if  we  did  not,  could  not,  reach  the  throne 
of  grace,  "  is  there  not  a  cause  ?"  Our  distance  from  God  must  be 
traced  to  a  deeper  origin  than  the  dulness  and  insensibility  of  our 
hearts.  The  real  difficulty  of  prayer,  and  indeed  the  actual  ina- 
bility to  pray,  arises  in  many,  and  probably  in  most,  cases,  from  an 
indistinct  perception  of  the  way  of  access.  We  must  admit  this, 
not  only  in  those  who  are  totally  ignorant  of  Christ,  but  also  in  the 
cases  of  weak,  unestablished,  or  negligent  Christians.  Through 
ignorance  of  the  fulness  and  freeness  of  the  Gospel  in  the  one,  and 
indulgence  of  sin  or  secret  unwatchfulness  in  the  other,  the  way  of 
access  (only  perceptible  by  the  eye  of  faith)  becomes  obscured,  the 
desire  faint,  the  spiritual  strength  weakened.  And  instead  of  the 
acknowledgment — "  The  Lord  hath  heard  the  voice  of  my  suppli- 
cations,"^ we  have  the  mournful  complaints — *'  My  soul  cleaveth  to 
the  dust — oh  that  I  were  as  in  months  past !""  It  must  be  so  ;  for 
prayer  without  faith  is  a  heartless  ceremony  in  the  spirit  of  bond- 
age.    That  which  gives  to  it  life  and  acceptance  is  the  believing 

1  Psalm  Ixxi.  3.  2  Heb.  i.  19,  20.  3  Eph.  ii.  13. 

<  lb.  iii.  12.     Esther  had  "  access"  to  the  King — ^but  not  ^^  with,  confidence" — iv.  16b 

s  Col.  ii.  10.  6  Isaiah  xlv.  25.  ^  Heb,  x.  21,  22. 

8  Psalm  vi.  9.  »  Verse  25.    Job.  xxix.  2. 


282  EXPOSITION    OF    PSALM    CXIX. 

apprehension  of  Christ.^  The  ignorant  and  self-righteous  may  find 
it  a  matter  of  course  (as  easy  as  it  is  fruitless)  to  bow  their  knee  in 
the  form  of  prayer.  But  the  light,  that  darts  in  upon  the  awak- 
ened conscience,  reveals  something  hitherto  unknown  of  God  and 
of  themselves,  and  shows  the  ground  of  confidence  for  a  self-con- 
demned sinner,  to  be  a  matter  of  the  deepest  mystery,  and  most 
amazing  difficulty.  Such  a  confidence,  however,  God  has  laid  open 
to  us.  We  cannot  honor  him  more  than  by  making  use  of  it.  All 
that  come  in  the  name  of  Jesus  are  welcome;  why,  then,  penitent 
sinner,  should  not  you  be  welcome  ?  The  throne  of  grace  was 
raised  for  sinners  such  as  you.  You  cannot  want  larger  promises, 
or  a  better  plea.  You  come,  not  because  you  are  worthy,  but  be- 
cause you  are  bid,  to  come.  Take  the  command,  and  lay  it  upon 
your  conscience.  Christ  is  your  only  way  to  God.  Faith  is  the 
act  and  exercise  of  coming  to  Christ.  Faith,  therefore,  will  bring 
you  to  God,  if  you  have  not  hitherto  come  ;  or  restore  you  to  God, 
if  you  have  wandered  from  him. 

But  there  may  be  a  secret  departure  from  God  even  in  the  en- 
gagement of  active  service,  or  in  the  exercises  of  social  religion. 
For  if  these  duties  are  substituted  for  secret  communion  with  God, 
"  the  things  that  remain  in  us  will  be  ready  to  die  ;"*  ordinances 
will  fail  to  enrich  ;  Christian  fellowship  will  bring  no  refreshment ; 
and  the  soul,  while  blessed  with  the  abundance  of  means  of  grace, 
"  in  the  fulness  of  its  sufficiency  will  be  in  straits."^  Indeed,  if  our 
affections  and  feelings  are  moved  in  social  exercises,  and  are  cold 
and  insensible  when  we  are  alone  with  God,  it  is  a  bad  symptom 
of  our  state.  What  then  do  we  know  of  the  comforts  of  the  closet? 
Do  we  pray,  because  we  love  to  pray,  or  only  because  our  conscien- 
ces constrain  us  to  the  duty?  Does  the  Lord  mark  those  secret 
transactions  with  himself,  that  manifest  our  hearts  to  be  really 
drawn  to  him  ?  Is  it  any  pressing  business  of  our  soul's  salvation, 
that  brings  us  to  God  ?  Are  our  services  enlivened  with  spiritual 
manifestations  of  Christ  ?  It  is  possible  long  to  continue  in  the 
outward  course  of  duty  :  and  yet  not  one  of  our  prayers  to  "  come 
near  before  the  LordP  We  have  not  come  in  the  appointed  way  ; 
and  therefore  we  have  not  really  come  at  all.  Or  if  the  name  of 
Christ  has  been  affixed  to  our  prayers,  it  has  been  as  a  component 
part  of  a  formal  system,  not  as  an  exercise  of  dependence  in  seeking 
acceptance  with  God. 

But  it  may  be,  that  we  have  backslidden  from  God,  in  a  habit  of 
indulged  coldness  or  wilful  iniquity.  Now  if  we  would  expect  "  the 
candle  of  the  Lord  again  to  shine  upon  our  heads,  and  his  secret  to 
be  upon  our  tabernacles,"*  we  must  rest  satisfied  with  nothing  short 
of  the  full  restoration  of  our  privileges.  We  must  return  to  the  Lord 
with  deepened  contrition  in  his  appointed  way,  and  wait  for  him  to 
look  upon  us,  and  once  more  to  "  let  our  supplication  come  7iear 
before  him"     He  had  " gone,  and  returned  to  his  place,  till  we  ac- 

1  Heb.  iv.  14—16;  x.  19—22.  «  Rev.  Ui.  2.  3  job  ix.  22. 

«  Job  xxix.  3,  4. 


VERSES  169,  170.  283 

knowledged  our  offence,  and  sought  his  face ;"»  and  he  is  now  sitting 
on  a  "  throne  of  grace,"  waiting  "  that  he  may  be  gracious."*  Again 
and  again,  therefore,  let  us  fall  down  at  his  feet,  and  never  cease 
to  pray,  until  we  feel  that  our  ^^  cry  and  supplication  come  riear 
before  him,^^  and  spiritual  ^^  ^mderstanding  of  our  case,  and  deliv- 
erance^^ from  our  danger,  are  vouchsafed.  As  a  God  of  wisdom  and 
yearning  mercy,  we  may  trust  him  to  "  perform  all  things  for  us."' 
Let  him  then  judge  for  the  time  and  means  of  our  deliverance. 
Only  let  it  be  according  to  his  own  word  of  faithfulness,  and  we 
^*  shall  yet  praise  him."* 

It  is  beautiful  to  observe  the  oil  of  the  Psalmist's  faith  feeding 
ihe  flame  of  his  supplication.  Every  petition  is  urged  upon  the 
warrant  of  a  promise — "  according  to  thy  word."  The  promises 
were  the  very  breath  of  his  supplication ;  exciting  his  expectation 
for  a  favorable  answer,  and  exercising  his  patience,  until  the  an- 
swer should  come.  Though  in  possession  of  so  comparatively  small 
a  portion  of  the  blessed  book,  he  seemed  always  to  find  a  word  for 
the  present  occasion ;  always  able  to  show  to  his  God  his  own  hand 
and  seal.  Alas  !  sometimes  with  the  whole  word  of  God  before  us, 
we  are  at  a  loss  to  appropriate  one  of  its  innumerable  promises  to 
the  present  emergency.  Yet  with  all  our  contracted  views  of  the 
covenant,  still  our  interest  in  it  is  not  denied.  Such  is  the  conde- 
scension of  our  tender  Father  that  he  accepts  even  the  stammering 
language  of  faith  in  his  children !  The  cry,  "  Abba  Father" — 
"  though"  (as  Luther  sweetly  expresses  it)  "  it  is  but  a  cry,  yet  it 
doth  so  pierce  the  clouds,  that  there  is  nothing  else  heard  in  heaven 
of  God  and  his  angels."^  And  how  delightful  is  the  thought,  that 
God's  elect — as  they  will  shortly  be  gathered  a  countless  multitude 
around  the  heavenly  throne^ — so  do  they  now  hold  spiritual  com- 
munion with  each  other,  while  "  they  cry  day  and  night"''  before 
their  Father's  throne  of  grace  !  True  it  is — we  understand  not  one 
another's  tongues.  Yet  does  our  loving  Father  understand  us  all. 
Nor  do  our  different  dialects  cause  any  confusion  in  heaven  ;  but 
rather  unite  and  form  one  cloud  of  incense,  ascending  with  con- 
tinual acceptance  and  delight  in  his  presence.  Ineffable  is  the  de- 
light, with  which  our  Beloved  enjoys  that  communion  with  his  people, 
which  he  purchased  with  his  own  blood — "O  my  dove,  that  art  in 
the  clefts  of  the  rocks,  in  the  secret  places  of  the  stairs,  let  me  see 
thy  countenance,  let  me  hear  thy  voice  ;  for  sweet  is  thy  voice,  and 
thy  countena7ice  is  comely."^ 

1  Hosea  v.  15.  *  Isaiah  xxx.  18. 

3  Psalmlvii.  2.  *  lb.  xlii.  11. 

5  Luther  on  Gal.  iv.  6.  And  again — "  This  little  word,  Father,  conceived  effectually 
in  the  heart,  passeth  all  the  eloquence  of  Demosthenes,  Cicero,  and  of  the  most  eloquent 
rhetoricians  that  ever  were  in  the  world.  This  matter  is  not  expressed  with  words,  but 
with  groanings ;  which  groanings  cannot  be  uttered  wita  any  words  of  eloquence,  for 
no  tongue  can  express  them." 

6  Rev.  vii.  9.  i    Luke  xviii.  7.  «  Can.  ii.  14,  also  iv.  11. 


284  EXPOSITION    OF    PSALM    CXIX. 

171.  My  lips  shall  utter  praise,  when  thou  hast  taught  me  thy  statutes. 

How  happy  is  it  to  bring  to  God  a  heart  as  large  in  praise  as  in 
prayer !  The  answer  of  the  supphcation  for  spiritual  under- 
standing and  deliverance  naturally  issues  in  the  sacrifice  of  praise. 
Guilt  had  sealed  David's  lips,  while  living  in  sin,  and  restrained 
alike  the  utterance  of  praise  and  prayer.  But  when  awakened  to 
a  sense  of  his  sin.  how  earnest  were  his  cries ! — "  Restore  unto  me 
the  joy  of  thy  salvation.  O  Lord,  open  thou  my  lips ;  and  my 
mouth  shall  show  forth  thy  praise."^  And  if  guilt  or  unbelief  has 
made  us  dumb,  his  petitions  will  tune  our  hearts  to  the  "songs  of 
Zion."  When  the  Lord  ha^  taught  us  in  his  statutes  the  revela- 
tion of  himself — as  having  given  his  dear  Son  for  us  and  to  us,  '•  the 
tongue  of  the  dumb  is  made  to  sing,"* — "  Thanks  be  to  God  for  his 
unspeakable  gift  .'"^ 

And  do  I  not  remember  "  the  time  of  love,"  when  I  was  "  a  brand 
plucked  out  of  the  fire" — a  redeemed  sinner — a  pardoned  rebel — 
destined  for  a  seat  on  the  throne  of  God — indulged  with  a  taste,  and 
assured  of  the  completion  of  heavenly  bliss  ?  This  was  a  work 
worthy  of  God — a  work,  which  none  but  God  could  have  wrought. 
What  mercy  is  this  !  Everlasting !  Unchangeable  !  Let  me 
cast  myself  daily  upon  it ;  yea,  let  me  bury  myself  in  it !  What 
gratitude  is  demanded  !  "  My  lips  shall  utter  praise^  now  that  he 
has  taught  me  his  statutes J^  "  O  Lord,  I  will  praise  thee  ;  though 
thou  wast  angry  with  me,  thine  anger  is  turned  away,  and  thou 
comfortest  me."* 

Again — I  seemed  to  have  sunk  beyond  all  help.  No  means,  no 
ministers,  no  providences,  could  reach  my  extremity.  All  were 
''  physicians  of  no  value  ;"*  tried  and  tried  again,  but  tried  in  vain. 
But  "  in  weakness"  thoroughly  felt  "  strength  was  made  perfect."* 
The  threatening  clouds  were  dispersed  ;  the  breaches  were  healed  ; 
the  veil  of  unbelief  was  rent.  "  The  right  hand  of  the  Lord  had 
brought  mighty  things  to  pass"^ — "  He  hath  spoken  unto  me,  and 
himself  hath  done  it  ;"^  and  it  is  "  marvellous  in  our  eyes."'  Let 
my  stammering  "Zfjo5  utter  praise.''^  What  a  display  of  power  f 
It  is  the  spark  preserved  in  the  ocean  unquenched,  the  drop  in  the 
flames  unconsumed — the  feather  in  the  storm  unshaken.  "  Who 
is  a  God  like  unto  thee !"  "  Not  unto  us,  O  Lord,  not  unto  us,  but 
unto  thy  name  give  glory."*" 

And  again — I  was  perplexed  in  a  dark  and  bewildered  path. 
Every  dispensation  appeared  to  frown  upon  me.  One  dark  hour 
had  blotted  out  all  the  recollections  of  my  former  comforts  ;  and  it 
was  as  if  I  never  could,  never  should,  rejoice  again.  But  little  did 
I  think  how  the  Lord  was  "  abounding  towards  me  in  all  wisdom 
and  prudence"'' — how  his  arrows  were  sharpened  with  love — how 
he  was  "  humbling  me,  and  proving  me,  to  know  what  was  in  my 

»  Psalm  li.  12,  15.  «  Isaiah  xxxv.  6.  »  2  Cor.  ix.  15. 

*  Isaiah  xii.  1.  6  Job  xiii.  4.  '2  Cor.  xii.  9. 

'  Psalm  cxviii.  16,  prayer-book  version.  ^  Isaiah  xxxviii.  15. 

•  Psalm  cxviii.  23.  "  Micah  vii.  la     Psalm  cxv.  1.    "  Eph.  i.  8. 


VERSE  172.  285 

heart,"^  and  in  ihe  moment  of  chastening  was  speaking  to  me — I 
know  the  thoughts  that  I  think  towards  you,  saith  the  Lord : 
thoughts  of  peace,  and  not  of  evil,  "  to  give  you  an  expected  endJ** 
What  a  display  of  "  loisdoni  /"  "  My  lips  shall  utter  praise  ;" 
for  if  I  "  should  hold  my  peace,  the  stones  would  immediately  cry 
out."3 

The  thought  what  I  was  before  my  conversion — what  I  have 
been  since — what  I  am  now — overwhelms  me  with  shame  and 
with  praise.  "  Lord,  how  is  it  that  thou  shouldst  have  manifested 
to  me,  as  thou  hast  not  unto  the  world  ?"  "  Who  am  I,  O  Lord 
God,  that  thou  hast  brought  me  hitherto  !"  And  how  much  more 
"  that  thou  hast  spoken  of  thy  servant  for  a  great  while  to  come  1"* 
For  thou  hast  prepared  for  me  a  happy  eternity  in  thy  unclouded 
presence.  Should  not  then  my  praise  be  bubbling  up  as  from  a 
fountain^ — pouring  forth  as  from  a  rich  treasure  house  1'^  Should 
not  my  instrument — if  not  always  employed — be  always  kept  in 
tune  V  Yes — when  I  am  most  deploring  my  sins,  never  let  me 
fail  to  thank  the  Lord,  that  he  has  not  taken  away  his  truth  utterly 
— that  he  has  left  me  clinging  to  some  twig  of  hope,  instead  of 
leaving  me  to  find — what  many  who  look  very  calm  have  found — 
the  depth  of  this  precipice  of  despair.  And  has  not  the  time  been 
with  you — believer — when  you  have  been  almost  ready  to  give  up 
all  for  lost,  and  to  say,  "  Evil  be  thou  my  good,"  and  when  the 
thought  flashed  light  and  comfort,  'While  I  am  struggling  between 
despondency  and  rebellion,  and  too  hard — too  cold — too  discour- 
aged to  look  up,  my  blessed  Saviour  is  pitying  and  succoring  me  in 
my  struggle.  Then  let  me  put  off  despair  at  least  till  to-morrow' 
— and  before  to-morrow's  dawn  the  cloud  was  swept  away. 

Ought  not  we  then  to  glorify  our  Saviour — a  privilege  as  high  as 
to  enjoy  him — nay — the  very  means  of  increasing  our  enjoyment 
of  him,  in  the  active  excitement  of  my  love,  and  every  grace  for  his 
sake.  Let  not  the  enemy  rob  me,  as  too  often  he  has  done,  of  my 
high  privilege.  Let  me  prize  secret  prayer.  Let  me  be  separated 
from  an  ensnaring  world.  Let  me  dread  separation  from  my  God 
— and  if  ever  estranged  from  him,  let  me  never  rest,  until  by  "  re- 
ceiving the  atonement,"  always  presented  and  accepted  on  my  be- 
half, I  once  more  walk  in  the  light  of  his  countenance.  Let  me 
then  fix  the  eye  of  my  faith,  weak  and  dim  as  it  may  be,  constant- 
ly upon  Jesus.  He  must  do  all  for  me,  in  me,  by  me.  He  must 
"  teachU''  me  more  and  more  of  "  the  statutes'^  of  my  God,  that  my 
heart  may  be  delightfully  engaged  with  "my  lips  in  uttering  his 
praised 

172.   My  tongue  shall  speak  of  thy  word ;  for  all  thy  commandments  are 
righteousness. 

To  speak  of  God  and  for  him,  will  be  the  desire  and  delight  of 
him,  whose  heart  and  lips  have  been  taught  to  "  fitter  praise." 

1  Deuteronomy  viii,  2.  *  Jer.  xxix.  11.  3  Lnke  xix.  40. 

4  2  Sam.  vii.  18.  19.  «  Psalm  ilvi.  M.  R.  «  Matt.  xii.  34. 

T  Psalm  Ivii.  7 :  cviii.  1. 


286  EXPOSITION    OP   rSALM    CXIX. 

Yet  alas  !  how  seldom  is  "  our  conversation  seasoned  with  grace  !"* 
So  much  of  this  poor  world's  nothing  !  So  httle  of  Jesus  !  If  only 
five  minutes  can  be  redeemed  for  prayer — for  Scripture — or  for 
thought — let  it  be  seized  as  an  inestimable  jewel.  If  we  can  pass 
five  minutes  less  in  foolish  or  ensnaring  company,  secure  the  ad- 
vantage. If  vain  words  are  flowing  up  from  the  bottom,  look  on 
the  restraint  that  represses  them  from  our  hps  as  a  triumphant 
mercy.  This  active  energy  of  Christian  discipline  will  communi- 
cate a  fragrance  to  our  conversation,  most  acceptable  to  our  Beloved 
Lord  ;2  and  will  make  our  "  lips"  enriching,^  feeding,*  and  instruc- 
tive* to  his  church.  And  truly  when  we  see  how  hardly  men  judge 
of  him — how  they  count  his  "commandments  grievous,"  and  his 
ways  "  unequal,"^  it  will  be  delightful  to  bear  our  testimony,  that 
*^  all  his  commandments  are  righteousness^^ — restraining  the  power 
of  sin,  and  conforming  the  soul  to  his  image. 

"  Lord,  open  thou  my  lips,  that  my  tongue  may  speak  of  thy 
word.^^  Honor  me,  O  my  God,  by  helping  me  to  show,  that  "  all 
thy  commandments  are  righteousness.^^  In  our  own  atmosphere, 
and  our  own  spirit,  how  often  do  we  pour  out  our  words  without 
waiting  on  the  Lord  for  unction  and  power — speaking  of  the  things 
of  God  without  his  presence  and  blessing  !  Were  we  living  fully  in 
the  atmosphere  and  breathing  of  prayer — enriched  with  habitual 
meditation  in  the  word — how  much  more  fluent  would  our  tongue 
be  to  speak  of  his  word  "to  the  use  of  edifying  !"^  It  would  be 
made  really  our  own — known  experimentally — and  then  how 
cheering,  how  enlivening  the  conversation  of  the  man  of  God  ! 
His  "  light  so  shines  before  men,  that"  they  are  constrained  to  "  glo- 
rify his  Father  which  is  in  heaven."^ 

Perhaps,  believer,  supposed  inability,  natural  bash  fulness,  or 
want  of  seasonable  opportunity  may  restrain  your  lips.  But  under 
most  unfavorable  circumstances  something  may  generally  be  said  or 
done  in  the  service  of  God.  And  whilst  it  is  well  carefully  to  watch 
against  the  "  talk  of  the  lips,  which  tendeth  only  to  penury  ;"^  be- 
ware, lest,  through  the  scrupulous  tenderness  of  conscience.  "Satan 
get  advantage"  to  shut  the  mouth  of  the  faithful  witnesses  of  God, 
and  thus  to  weaken  that  cause,  which  it  is  your  first  desire  to  sup- 
port.'" Guard  against  the  influence  of  unbelief  Bring  your  weak- 
ness and  inability  daily  to  the  Lord.  Let  any  dreaded  inconsist- 
ency of  profession  be  searched  out,  examined,  and  lamented  before 
him,  and  opposed  in  dependence  on  his  grace ;  but  never  let  it  be 
made  a  covering  for  indolence,  or  supply  fuel  for  despondency. 
Consider  how  your  interest  in  a  Divine  Saviour  makes  your  way 
open  to  bring  all  your  wants  to  him.  Be  encouraged  therefore  to 
ask  for  the  Spirit  of  God  to  guide  your  lips :  that  a  poor  weak  sin- 

»  Col.  iv.  6.  2  Can.  iv.  11.  8  Pror.  x.  20.  *  lb.  v.  21. 

6  Prov.  XV.  7.  «  Ezek.  xviii.  25.  "^  Eph.  iv.  29,  with  Col.  iii.  16. 

8  Matt.  V.  16.  »  Prov.  xiv.  23. 

»o  It  vf&s  an  excellent  saying  of  Archbishop  Usher,  when  in  the  society  of  his  friends— 
'  A  word  of  Christ  before  we  part.* 


VERSE  173.  287 

ner  may  be  permitted  to  "  show  forth  the  praises  of  Him,"  who  is 
surrounded  with  all  the  Hosts  of  Heaven. 

When  however  our  silence  has  arisen  from  the  too  feeble  assist- 
ance of  our  natural  carelessness  and  indolence,  the  recollection  of 
many  important  opportunities  of  glorifying  our  Saviour,  lost  be- 
yond recall,  may  well  excite  the  prayer — "  Deliver  me  from  blood- 
guiltiness,  O  God ;  and  my  tongue  shall  sing  aloud  of  thy  right- 
eousness."* Oh  !  to  have  the  preciousness  of  souls  deeply  impressed 
upon  our  hearts !  Oh  !  for  that  compassionate  love,  that  would 
never  suffer  us  to  meet  a  fellow-sinner,  without  lifting  up  our  hearts 
to  God  on  his  behalf:  making  an  effort  to  win  his  soul  to  Christ: 
and  manifesting  an  earnest  desire  for  his  salvation  !  What  loss  is 
there  to  our  own  souls  in  these  neglected  opportunities  of  blessing 
the  souls  of  others !  For  never  do  we  receive  richer  fruit  to  our- 
selves, than  in  the  act  or  endeavor  to  communicate  to  others.  The 
heart  becomes  enlarged  by  every  practical  exercise  of  Christian  love. 
Yet  much  simplicity — much  unction  from  above — much  tenderness 
of  heart — much  wisdom  combined  with  boldness — is  needed  in  our 
daily  conversation,  that  we  may  "  make  manifest  the  savor  of  the 
knowledge  of  Christ  in  every  place  ;"=*  and  specially — that  our  very 
desires  to  bring  sinners  to  the  Gospel  may  proceed — not  from  a 
goading  conscience,  mucli  less  from  pride  and  vain  glory — but 
from  the  pure  source  of  love  to  Christ  and  to  our  fellow-sinners. 
For  even  if  we  are  as  "  full  of  mattei"'  as  Elihu^  was,  nothing  will 
be  said  for  God — nothing,  that  will  "  minister  grace  to  the  hearers," 
unless  the  influence  of  the  Divine  Spirit  fills  our  hearts,*  as  "  a  well 
of  water,  springing  up  unto  everlasting  life,"^ — a  blessing  to  all 
around  us. 

173,  Let  thy  hand  help  me :  for  I  have  chosen  thy  precepts. 

David,  having  engaged  himself  to  a  bold  profession  of  his  God, 
now  comes  to  seek  his  needful  supply  of  "  help  J'' — "  Let  thine  hand 
help  meP  And  if  we  may  "  come  to  the  throne  of  grace,"  that  we 
may  find  "  grace  to  help  in  time  of  need^''^  when  should  we  not 
come?  For  is  not  every  moment  a  "time  of  need,"  such  as  may 
quicken  us  to  flee  to  the  "  strong  tower,"  whither  "  the  righteous 
runneth,  and  is  safe?"''  Besieged  without;  betrayed  within: 
"  wrestUng  against  flesh  and  blood,"  and  yet  not  against  flesh  and 
blood  only  \^  disputing  every  inch  of  ground,  yet  often  discouraged 
by  the  little  ground  we  seem  to  gain  ;  surely  we  need  all  the  help 
of  Omnipotence  to  sustain  us  in  the  tremendous  conflict.  We  may 
plead  our  "  choice  of  his  preceptsj^  in  looking  for  his  ''  help?^^ 
David  had  before  "  taken  the  testimonies  of  God  as  his  heritage"'" 
— including  all  the  precious  promises  of  the  Gospel,  extending 
to  every  necessity  of  time,  and  to  every  prospect  for  eternity.     He 

1  Psalm  li.  U.  2  2  Cor.  ii.  14.  3  Compare  Job.  xxxii.  18—90. 

4  Comp.  Eph.  V.  18,  19.    5  John  iv.  14.  «  Heb.  iv.  16. 

7  Prov.  xviiL  10.  a  Eph.  vi.  12.  »  Verse  94.  w  Verse  111. 


288  EXPOSITION    OF    PSALM    CXTX. 

now  confesses  his  obligation — ^'- m  choosing  the  precepts'^ — a  happy- 
choice — the  influence  of  the  Spirit  upon  his  heart.' 

This  choice  is  the  distinctive  mark  of  the  Lord's  people'-' — the  ex- 
ercise of  a  well-instructed  and  deliberate  judgment — prompt  obe- 
dience in  the  simplicity  of  faith.  It  is  the  choice  of  all  the  precepts 
— no  other  than  the  voluntary  acknowledgment  of  our  baptismal 
obligations.  Many  carnal  suggestions  offer  themselves,  the  mO' 
ment  that  the  purpose  is  forming  into  the  choice.  "  The  things 
that  were  gain  to  us,"  and  which  now  must  be  "  counted  loss  for 
Christ,"^  (should  we  allow  their  weight  in  the  balance  at  this  crisis) 
will  bring  much  hesitation  and  perplexity.  Conferences  "  with 
flesh  and  blood"  are  most  subtle  hindrances  to  Christian  determina- 
tion.'* '  What  will  the  world  say  1  If  I  go  too  far,  I  shall  give 
offence  ;  I  shall  lose  all  my  influence — and  blast  all  my  prospects 
of  eventual  benefit  to  those  around  me.  The  apprehension  also  of 
losing  the  affection,  and  of  incurring  the  displeasure,  of  those  whom 
my  heart  holds  dear,  is  most  fearful.  And  then,  this  sacrifice  is  too 
costly  to  make  ;  that  pleasure  too  hard  to  resign.'  Such  thoughts 
— the. injections  of  the  tempter — are  ever  at  the  door;  and  even 
when  effectual  resistance  is  offered,  the  struggle  is  often  most  se- 
vere. But  it  is  such  a  mighty  help  in  this  conflict,  when  one  desire 
has  taken  sole  possession  of  the  heart — '•'  Lord,  what  wilt  thou  have 
me  to  do  ;"^  when  we  are  so  crucified  to  worldly  influence,  whether 
of  pleasure,  profit,  fear,  or  esteem,  as  to  be  ready  to  act  upon  the 
resolution — "  Wherefore  henceforth  know  we  no  man  after  the 
flesh."«  Now  the  heavenly  beauty  of  the  religion  of  the  Gospel 
breaks  in  upon  us. 

Experience  of  our  own  weakness,  and  of  the  great  power  of  the 
world,  is  gradually  preparing  us  for  victory  over  it.  "We  shall  then 
most  specially  find  our  happiness  in  losing  our  own  will ;  and  our 
Master's  cross  will  be  a  delightful  burden — Uke  wings  to  a  bird, 
or  sails  to  a  ship — assisting,  instead  of  retarding,  our  course. 
The  more  we  trust  to  his  help  and  guidance  in  everything,  the 
more  we  shall  be  able  to  do,  and  the  more  delightful  will  his  service 
be  to  us. 

The  want  of  a  determined  choice  is  the  secret  of  the  halting  pro- 
fession that  prevails  among  us.  A  compromise  is  attempted  with 
the  world.  '*  The  offence  of  the  cross"  begins  to  "  cease."  A  mid- 
dle path  of  serious  religion  is  marked  out,  divested  of  what  is  called 
needless  offensiveness — forgetting,  that  the  religion  that  pleases  the 
\vorld  will  never  be  acceptable  with  God  ;  nor  can  the  religion  that 
pleases  God  be  ever  accommodated  to  the  inclination  of  the  world. 
Oh  !  we  shall  do  well  to  consider,  whether  the  way  of  "  the  LorcTs 
precepts'^  may  not  be  found  too  hard,  too  strait,  too  unfrequented 
— whether  we  are  prepared  to  brave  the  pointed  finger  and  whis- 
pered scoff  of  the  ungodly — and,  perhaps,  the  mistaken  opposition 

1  See  Ezek.  xi.  19,  20.  2  Isaiah  Ivi.  4.  3  Phil.  iii.  7. 

*  Compare  Gal.  i.  16.  »  AcU  ii.  6.  6  2  Cor.  v.  16. 


VERSE  174.  289 

of  beloved  friends.^  Often  has  the  profession  of  Christ  been  hastily 
taken  up  and  relinquished. ^  He  that  wishes  to  abide  by  it,  must 
daily  learn  this  lesson — "  Without  me  ye  can  do  nothing  .-"^  and, 
in  conscious  helplessness,  he  will  often  breathe  the  cry — "  Let  thine 
hand  help  me." 

Nor  is  this  petition  needful  only  in  the  first  determination  of  this 
choice.  In  the  growing  and  more  decided  conviction  of  its  superior 
happiness,  and  in  the  daily  endeavor  to  live  in  it,  we  shall  find  in- 
creasing need  for  the  same  acknowledgment  of  helplessness,  and 
the  same  cry  for  support.  Dependence  is  a  principle  of  deep  hu- 
mility and  mighty  energy.  The  thought  that  we  are  entering  into 
the  work  in  tiie  Lord's  strength  is  a  great  stay.  Blessed  indeed  is 
that  helplessness,  that  makes  us  lie  in  the  bosom  of  our  Saviour, 
supported  and  cherished.  Blessed  be  God  for  the  "  help  laid"  for 
us  "  upon  one  that  is  mighty  ;"*  so  that  our  insufficiency  and  all- 
sufficiency  are  visible  at  one  glance ;  and  "  when  we  are"  most 
"  weak,  then  are  we"  most  "  strong  !"«  ''  They  that  war  against 
thee  shall  be  as  nothing,  and  as  a  thing  of  nought.  For  I  the  Lord 
thy  God  will  hold  thy  right  hand,  saying  unto  thee,  '  Fear  notj  I 
will  help  thee.^^^ 

174.  I  have  longed  for  thy  salvation,  O  Lord;  and  thy  law  is  my  delight. 

Before  we  close  this  Psalm,  let  us  dwell  once  more  upon  this 
word — salvation.  Common  as  is  its  use,  to  the  believer  it  has  a 
constant  freshness  and  an  infinite  meaning.  Do  we  wonder  at  his 
longing  for  it  7  Look  at  its  fulness — including  all  the  mercy  of 
the  everlasting  covenant.  Look  at  its  ground — that  work  of  Cal- 
vary's cross  once  "  finished,'"'  and  leaving  nothing  to  be  filled  up 
or  improved ;  standing  out  in  all  its  glorious  completeness  ;  constrain- 
ing the  admiration,  and  encouraging  the  confidence,  of  the  chief  of 
sinners ;  but  wholly  disclaiming  all  assistance  from  the  most  emi- 
nent saint.  Look  at  its  simplicity — not  keeping  the  sinner  aloof 
from  the  Saviour — not  hedging  up  or  bewildering  the  open  freeness  of 
his  path,  but  bringing  him  immediate  peace  and  joy  in  resting  upon 
the  great  atonement  of  the  Gospel.^  Mark  its  v.nchajigcahleness 
— independent  of  and  above  all  frames  and  feelings,  so  that,  while 
"walking  in  darkness"  we  can  "stay  upon  our  God,"^  expecting 
salvation  even  from  the  hand  that  seems  ready  for  our  destruction^" 
— leaving  it  to  our  heavenly  Father  to  frown  or  to  smile — to  change 
as  he  pleaseth  from  the  one  to  the  other — and  looking  at  every  as- 
pect of  his  countenance,  as  only  a  different  arrangement  of  the  same 
features  of  ineffable  paternity ;  and  the  different,  suitable,  and  seas- 
onable expression  of  unchangeable  covenant  love. 

Is  not  this  an  object  for  the  longing  of  the  soul,  that  feels  its 

1  Compare  Luke  xiv.  26.  2  Comp.  Matt.  viii.  19,  20. 

3  John  XV.  5.  4  Psalm  lixxix.  19.  s  2  Cor.  xii.  10. 

6  Isaiah  xli.  12,  13.     Compare  the  whole  passage,  verses  10 — 16.         t  John  xix.  30. 
8  See  Acts  ii.  37—47;  viii.  5—8,  39  ;  xvi.  31—34.    1  Thess.  L  6. 
«  Isaiah  1.  10.  ^  Job  xiii.  15. 

19 


290  EXPOSITION    OF   PSALM    CXIX. 

own  pressing  wants,  and  sees  in  this  salvation  an  instant  and 
full  supply?  This  longing  marks  the  character  of  evangeHcal 
rehgion — not  Qnerely  duty^  hut  delight.  The  mind  wearies  in  the 
continued  exertion  for  duty  ;  but  it  readily  falls  in  with  delight. 
Duties  become  privileges,  when  Christ  is  their  source  and  Hfe. 
Thus  every  step  of  progress  is  progress  in  happiness.  The  world's 
all  to  the  believer  is  really  nothing.  It  presents  nothing  to  feed  the 
appetite,  or  quench  the  thirst  of  an  immortal  soul.  Indeed  the 
creatures  were  commissioned  to  withhold  consolation,  until  every 
desire  was  concentrated  in  the  single  object,  "  Thou,  O  God,  art 
the  thing  that  I  long  for"^ — until  the  sinner  has  found  rest  in  the 
answer  to  his  prayer — "  Say  unto  my  soid,  I  am  thy  salvationJ^^ 
And  now  he  enjoys  his  earthly  comforts,  "  as  not  abusing  them,"^ 
because  he  loves  them  as  God  would  have  them  loved,  and  longs 
for  his  salvation  above  them  all.  This  is  true  religion — when  the 
Lord  of  all  occupies  that  place  in  the  heart,  which  he  fills  in  the 
universe — There  he  is  "All  in  all.''  Here  the  believer  cries — 
"  Whom  have  I  in  heaven  but  thee  ?  and  there  is  none  upon 
earth  that  I  desire  beside  thee  ?"*  O  what  a  privilege  is  it  to  have 
him  in  heart,  in  thought,  and  in  view ;  to  be  rejoicing  in  his 
presence;  and  to  be  longing  for  a  more  full  conformity  to  his 
image,  and  for  a  more  lively  enjoyment  of  his  love  !  If  this  be  but 
earth,  what  must  heaven  be  !  This  longing  is  a  satisfactory  evi- 
dence of  the  work  of  God.^  It  exercises  the  soul  in  habitual  con- 
templation of  the  Saviour,  in  nearer  communion  with  him,  and 
supreme  "  delight  in  his  lawJ^  Such  desires  will  be  unutterably 
increased,  and  infinitely  satisfied  'in  the  fruition  of  his  glorious 
Godhead.'^ 

But  the  Lord  often  brings  this  charge  against  his  professing 
people — "  Thou  hast  left  thy  first  love^  The  principle  is  not 
dead,  but  the  energy  is  decayed.  Human  nature  is  prone  to  apos- 
tasy. Slumber  unconsciously  steals  upon  the  soul.  Faith  is  not 
in  habitual  exercise.  The  attraction  of  the  Saviour  is  not  set 
forth.  His  love  is  not  meditated  upon.  The  soul  is  satisfied  with 
former  affections  to  him.  There  is  little  heart  to  labor  for  him. 
The  means  of  communion  with  him  are  slighted  ;  the  heart 
naturally  becomes  cold  in  spiritual  desires,  and  warm  in  worldly 
pursuits  ;  and  too  often  without  any  smitings  of  conscience  for 
divided  love. 

Some  professors,  indeed,  consider  this  declension  of  aflfections  to 
be  a  matter  of  course.  The  young  convert  is  supposed  to  abouiid 
most  in  love,  and,  as  he  advances,  his  fervor  gradually  subsides  into 
matured  judgment.  Those  indeed,  who  "  have  no  root  in  them- 
selves," lose  their  lively  affections,  and  their  religion  with  them.^ 
But  surely  the  real  principle  of  love  cannot  decay ;  that  is,  our 
esteem  of  God  cannot  be  lowered :  our  "  longing  for  his  salvo- 

1  Psalm  Ixxi.  4.  P.  T.  «  lb.  xxxv.  3.  3  1  Cor.  vii.  31. 

*  Psalm  Ixxiii.  25.  8  See  Neh.  i.  11.  «  Collect  for  Epiphany. 

^  Revelations  ii.  4.  »  See  Matt.  xxiL  20,  21. 


VERSE  174.  291 

;io?i"  cannot  languish  ;  our  delight  in  its  enjoyment  cannot  dimin- 
ish, without  guilt  and  loss  to  our  souls.  He  claims  our  love,'  and 
it  is  most  unreasonable  to  deny  him  his  own.  He  is  the  same,  as 
when  we  first  loved  him.  Then  we  thought  him  worthy  of  our 
highest  love.  Do  we  now  repent  of  having  loved  him  so  much  ? 
Have  we  found  him  less  than  our  expectations  ?  Can  we  bestow 
our  heart  elsewhere  with  stricter  justice,  or  to  better  advantage? 
Do  not  all  the  grounds  of  our  love  to  him  continue  in  full  force  ? 
Have  they  not  rather  increased  every  day  and  hour?  What  would 
an  indulgent  husband  think  of  incessant  and  increasing  attentions 
repaid  with  diminished  affection?  Oh  !  let  us  be  ashamed  of  our 
indolence,  and  "  remember"  the  times,  when  our  longings  for  his 
salvation  were  more  intense ;  when  our  communion  with  him  was 
more  heavenly :  when  we  were  ready  to  labor  and  suffer  for  him, 
and  even  to  die  to  go  home  to  his  presence.  Let  us  "repent" 
with  deeper  contrition,  and  "  do  our  first  works  ;'*«  never  resting  till 
we  can  take  up  afresh  the  language  of  delight — "  /  have  longed 
for  thy  salvation^  O  Lord.^^ 

Some,  however,  of  the  Lord's  dear  children  are  distressed  in  the 
conscious  coldness  of  their  spiritual  affections.  But  if  it  be  a  mark 
of  the  decay  of  grace  to  "  lose  our  first  love,"  it  is  at  least  a  mark 
of  the  truth  of  grace  to  mourn  over  this  loss.  There  is  always  a 
blessing  for  those  "  that  hunger  and  thirst  after  righteousness.*" 
These  restless  desires  are  the  beating  pulse  of  the  hidden  life :  and 
if  there  be  not  always  a  sensible  growth  of  desire  and  enjoyment, 
there  may  be  (as  with  the  trees  in  winter)  growth  at  the  root,  in  a 
more  fixed  habit  of  grace  and  love,  in  a  deeper  spirit  of  humihty, 
and  in  a  more  established  self-knowledge  and  simplicity.  Yet  the 
shortest  way  of  peace  will  be  to  look  off  from  our  "  longing  for 
this  salvation,^^  to  the  ^^  salvation"  itself.*  For  nothing  is  more 
desecrating  to  this  great  work — nothing  is  more  paralyzing  to  its 
saving  power,  than  the  incorporating  with  it  the  admixture  of  our 
own  experience  as  the  ground  of  hope.  The  most  Christian  feel- 
ings must  find  no  place  at  the  foundation.  Indeed  their  continual 
variation  renders  them,  especially  in  the  hour  of  temptation,  very 
uncertain.  Yet  amid  all  this  fluctuation,  Christ  may  always  be 
safely  trusted.  While,  therefore,  our  coldness  humbles  us  before 
him,  let  not  brooding  despondency  cover  his  precious  cross  from 
view.  Let  not  our  eyes  be  so  filled  with  tears  of  contrition,  as  to 
obscure  the  sight  of  his  free  and  full  salvation.  "  Looking"  singly 
"  unto  Jesus"  as  our  peace  and  our  life,  is  at  once  our  duty,  our 
safety,  and  the  secret  principle  of  our  daily  progress  heavenward. 
We  shall  but  realize  the  perception  of  our  own  emptiness  in  the 
contemplation  of  his  unbounded  fulness. 

But  the  connection  between  "  longing  for  salvation,^^  and 
"  delight  in  the  law,'''  is  at  least  an  incidental  evidence,  that  right 
apprehensions  of  "  salvation,''  must  be  grounded  upon  the  word  or 

1  See  Prov.  xxiii.  26.  2  See  Rev.  ii.  5.  3  Matt,  t.6. 

4  See  Hebrews  xii.  2. 


292  EXPOSITION    OF   PSALM    CXIX. 

"  law  of  God ;"  and  that  a  religion  of  feeling  is  a  religion  of  delu- 
sion. Our  delight  is  not  only  in  his  love,  but  in  his  law.  And  so 
practical  is  Christian  privilege,  that  longing  for  salvation  will 
always  expand  itself  in  habitual  delight  in  the  law :  which  in  its 
turn  will  enlarge  the  desire  for  the  full  enjoyment  of  salvation. 
All  spiritual  desire  therefore,  that  is  not  practical  in  its  exercise,  is 
impulse — excitement — not — as  in  this  man  of  God — the  religion  of 
the  heart — holiness,  ^^  delight. ^^ 

Would  that  this  beautiful  Psalm  might  quicken  us  to  be  followers 
of  him,  who  evidently  knew  so  much  of  the  heavenly  joys  of 
religion  !  Why  should  we  not,  why  do  we  not,  determine  to  know 
as  much  of  God  as  we  can  ?  Why  are  our  "  longings  for  his 
salvation'^  so  transient  and  so  few  ?  The  religion  of  thousands 
who  bear  the  name  is  of  a  very  different  stamp — empty  instead  of 
solid — withering  instead  of  profitable — insipid  instead  of  delightful. 
If  there  be  any  exercise,  it  is  only  "  the  door  turning  upon  hinges"* 
— movement  without  progress — their  heads  stored  with  knowledge, 
but  no  unction  in  the  heart — "ever  learning,  and  never  able  to 
come  to  the  knowledge  of  the  truth."^ 

But  the  soul  that  really  longs  shall  "  not  be  ashamed  of  its  hope." 
Even  to  taste  the  present  fruits — though  it  be  but  a  taste — in  a 
sense  of  reconciliation,  liberty  of  access,  a  beam  of  the  love  of  Jesus 
in  the  heart,  is  unutterable  enjoyment.  It  strengthens  the  soul  for 
endurance  of  trials,  and  for  a  devoted,  self-denying,  obedient  ser- 
vice. But  there  are  heights  and  depths  of  Divine  love  yet  unex- 
plored.3  He  who  has  vouchsafed  large  apprehensions  of  them  to 
others,  "  is  rich  in  mercy  to  all  that  call  upon  hhn.^''^  The  foun- 
tain of  everlasting  love  is  ever  flowing,  ever  full ;  and  he  who 
commands  us  to  "  open  our  mouths  wide,"  has  promised,  "  I  will 
fill  ihem."^  After  all,  however,  the  grand  consummation  is  the 
object  to  which  these  longings  for  salvation  stretch  with  full 
expansion.  The  fulness^  and  likeness  of  God^ — the  complete  and 
everlasting  deliverance  from  sin^ — the  glorious  "  manifestation  of 
the  sons  of  God"" — the  coming  of  the  Lord.'"  Then — not  till 
then — will  they  be  fully  and  eternally  satisfied.  Praised  be  God ! 
"  Now  is  our  salvation  nearer  than  when  we  believed."'* 

Lord  of  all  power  and  might !  create  in  our  souls  a  more  intense 
"  longing  for  thy  salvation,^''  and  a  more  fervent  "  delight  in  thy 
law.^^  And  as  our  ''^longings  for  thy  salvation^^  increase,  oh! 
nail  us  to  the  doorposts  of  thy  house,  that  we  may  be  thy  happy 
servants  forever ! 

1  Prov.  xxvi.  14.  »  Tim.  iii.  7.  »  Eph.  iii.  18,  19. 

<  Rom.  X.  12.  5  Paalm  Ixxxi.  10.         «  Eph.  iii  19. 

1  Psa.  xvii.  15.     PhU.  iU.  20,  21.  »  Rom.  viii.  23.    2  Cor.  v.  1—8. 

»  Rom.  viii.  19—21.  >»  Rev.  xxii.  23. 

"  Rom.  xiii,  11.  'This  salvation  has  been  the  objects  of  the  hopes,  the  desires,  and 
longing  expectation  of  the  faithful,  from  Adam  to  this  hour;  and  will  continue  so  to  be, 
until  he,  who  hath  already  visited  us  in  great  humility,  shall  come  again  in  glorious 
majesty,  to  complete  our  redemption,  and  take  us  to  himself.' — Bishop  Home.  Compare 
also  Scott  in  low. 


VERSE  175.  293 

176.  Let  my  soul  live,  and  it  shall  praise  thee :  and  let  thy  judgments  help  me. 

There  must  be  life  in  order  to  praise ;  for  how  can  the  dead 
speak  7  Yet  is  it  as  natural  for  the  living'  soul  to  praise,  as  for 
the  living  man  to  speak.  And  is  not  the  life  that  the  Psalmist  is 
now  praying  for,  the  salvation  for  which  he  was  longing  7  The 
taste  that  he  has  received  makes  him  hunger  for  a  higher  and  con- 
tinued enjoyment;  not  for  any  selfish  gratification,  but  that  he 
might  employ  himself  in  the  praise  of  his  God.  Indeed,  the 
close  of  this  Psalm  exhibits  that  pervading  character  of  praise, 
which  has  been  generally  remarked  in  the  concluding  Psalms  of 
this  sacred  book."^  Yet  he  alone  is  fitted  for  this  heavenly  exer- 
cise, of  whom  it  has  been  said — "  This  my  son  was  dead,  and  is 
alive  again."2  And  how  will  he,  who  has  "  looked  to  the  hole  of 
the  pit  whence  he  was  digged,"^  who  has  been  awakened  to  a  sight 
of  that  tremendous  gulf,  from  which  he  is  but  "  scarcely  saved,"* 
long  to  give  utterance  to  the  effusions  of  a  praising  heart !  How 
will  he  cry  for  the  quickening  influence  of  "  the  Lord  and  Giver  of 
life,"  to  stir  him  up  to  this  delightful  privilege !  Praise  springs 
from  prayer — "  Let  my  soul  live,  and  it  shall  praise  thee^''  When 
the  breathing  of  "Zi/e  into  our  soiils^^  enlivens  our  services,  we 
become,  in  the  noblest  sense,  "living  souls. "^ 

Too  often,  how^ever,  the  consciousness  of  inconsistency,  careless- 
ness, and  unspirituality,  damps  our  song.  But  let  every  recollec- 
tion of  our  sin  be  accompanied  with  an  humble  yet  assured  confi- 
dence in  the  Lord's  pardoning  grace.  The  abominations  of  a 
desperately  wicked  and  unsearchably  deceitful  heart  may  w^ell  lead 
us  to  "  abhor  ourselves  in  dust  and  ashes. "^  Yet  in  the  lowest 
depths  of  abasement,  the  Saviour's  blood,  applied  to  the  conscience, 
*'  cleanseth  from  all  sin."^  He  who  once  "  passed  by  us,  and  saw 
us  polluted  in  our  blood,  and  said  unto  us,  when  we  were  in  our 
blood,  Live  ;"^  still  "  holdeth  our  souls  in  life"" — covering  our  daily 
infirmities,  and  maintaining  our  everlasting  acceptance  before  God. 
But  while  the  song  of  praise  dwells  on  our  lips  for  life  thus  freely 
given,  let  us  guard  against  all  hinderance  to  its  growth  and  influ- 
ence. For  if  the  life  within  waxes  low,  praise  will  be  dull  and 
heartless;  but  when  the  assured  behever  cries  with  acceptance — 
"  Let  my  soul  live,  and  it  shall  praise  thee''' — see  how  his  spirit 
kindles  with  holy  fire — "  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  which  according  to  his  abundant  mercy  hath 
begotten  us  again  unto  a  lively  hope  by  the  resurrection  of  Jesus 
Christ  from  the  dead  !"^°     The  work  of  praise  is  now  his  nature,  his 

1  Verses  164,  171,  172,  The  last  six  Psalms  are  for  the  most  part  throughout  the 
breathings  of  praise.  They  were  probably  written  at  the  close  of  life,  and  may  be  con- 
sidered as  striking  indications  of  a  soul  ripening  for  glory.  As  the  perfumes  of  Arabia 
Felix  are  said  to  exhale  their  odors  in  the  neighboring  provinces ;  so  it  is  no  marvel  if,  as 
"  the  sweet  Psalmist  of  Israel"  drew  near  to  the  happy  country,  he  should  have  inhaled 
its  atmosphere  of  praise. 

2  Luke  XV.  24.        3  jgaiah  li.  1.        <  1  Peter  iv.  18.        s  Gen.  ii.  7.       e  Job  xUi.  6. 
V  1  John  i.  7.  »  Ezck.  xvi.  6.  »  Psalm  lxvi.9. 

10  1  Peter  i.  3.     '  It  is  sufficient  for  me' — said  Luther — triumphing  in  the  very  heat  of 


294  EXPOSITION    OF    PSALM    CXIX. 

element,  his  delight.  No  wonder,  then,  that  he  continues  his  cry 
for  the  daily  renewal  of  his  spiritual  life,  that  he  may  return  to  this 
sweet  antepast  of  heaven — "  Let  my  soul  liveJ^  And,  indeed,  this 
life — the  more  it  is  known,  the  more  will  it  form  the  constant  mat- 
ter for  prayer.  For  what  besides  makes  existence  tolerable  to  a 
child  of  God?  The  mere  actings  of  a  sickly  pulsation  can  never 
satisfy  him.  Considering  how  much  nearer  he  might  live  to  God 
than  he  has  yet  known,  he  longs  for  more  vigorous  influence  of  the 
Divine  principle.  In  his  most  active  enjoyments,  his  insufficiency 
for  this  sacred  work  presses  upon  him,  and  stirs  up  petition  for  help 
— "  Let  thy  judgments  help  meP  Give  me  such  an  enlightened 
apprehension  of  thy  word — of  thy  character — of  thy  perfections  as 
the  God  of  my  salvation,  as  may  furnish  abundant  matter  for  un- 
ceasing praise  ;  so  that  my  daily  exercise  may  be,  "  Giving  thanks 
always  for  all  things  unto  God  and  the  Father  in  the  name  of  our 
Lord  Jesus  Christ."^ 

176.  /  hive  gone  astray  like  a  lost  sheep :  seek  thy  servant ;  for  I  do  not  forget  thy 

commandmenls. 

The  native  disposition  to  wander  from  the  fold  is  constant  ground 
for  prayer  for  the  help  of  the  Lordf  s  judgments — to  give  us  clearer 
light  and  preserving  principles.  Yet  our  need  of  this  safeguard 
opens  to  us  a  most  humbling  truth.  Who  can  gainsay  the  testi- 
mony from  the  mouth  of  God — that  "  all  we  like  sheep  have  gone 
astray  V^  But  how  afflicting  is  the  thought,  that  this  should  not 
only  be  the  description  of  a  world  living  without  God,  but  the  con- 
fession even  of  God's  own  people  !  And  yet  where  is  the  child  of 
God,  that  does  not  set  his  own  seal  with  shame  to  the  confession — 
I  have  gone  astray  like  a  lost  sheep  7  "  Who  can  understand  his 
errors  ?"  If  he  be  not  found — like  Peter — in  the  open  path  of  wan- 
dering— ^yet  has  he  not  need  to  cry,  "  Cleanse  thou  me  from  secret 
faults 7"3  Is  he  never  led  away  by  sense,  fancy,  or  appetite?  If 
the  will  be  sincere,  how  far  is  it  from  being  perfect !  And  only  a 
little  yielding — bending  to  the  flesh — giving  way  to  evil — who 
knoweth  what  may  be  the  end  of  this  crooked  path?  Who  know- 
eth  what  pride — waywardness — earthliness  may  be  working  within, 
even  while  the  gracious  Lord  is  strengthening,  guiding,  comforting 
his  poor  straying  sheep  7  That  they  should  ever  wander  from 
privileges  so  great — from  a  God  so  good — from  a  Shepherd  so  kind  ! 
What  can  induce  them  to  turn  their  backs  upon  their  best  Friend, 
and  sin  against  the  most  precious  love  that  was  ever  known,  but 
something,  that  must,  upon  reflection,  fill  them  with  shame  !  The 
blame  is  readily  cast  upon  the  temptation  of  Satan,  the  seductive 
witcheries  of  the  world,  or  some  untoward  circumstances.  But 
whoever  deals  honestly  with  himself  must  trace  the  backsliding  to 

conflict—'  that  I  have  a  precious  Redeemer— a  powerfol  High  Priest— my  Lord  Jesus 
Christ.    I  will  praise  him  as  long  as  I  have  breath.     If  another  will  not  join  me  in  prais- 
ing with  me,  what  is  that  torael — D'Aubigne's  History  of  the  Reformation,  Bookiv.ch.  L 
»  Ephesians  v.  20.  a  Isa.  liii.  6.  3  pga.  xix.  12. 


VERSE  176.  295 

his  own  heart — "  This  is  my  infirmity."^  And  have  we  replaced 
what  we  have  wilfully  yielded  up,  with  anything  of  equal  or  supe- 
rior value?  May  it  not  be  asked  of  us — "  What  fruit  have  ye  then 
in  those  things  whereof  ye  are  now  ashamed  ;  for  the  end  of  those 
things  is  death  ?"* 

But  there  is  no  enjoyment,  while  distant  from  the  beloved  fold. 
It  is  as  impossible  for  the  child  of  God  to  be  happy,  when  separated 
from  his  God,  as  if  he  were  in  the  regions  of  eternal  despair.  He 
has  not  lost — he  cannot  wholly  lose — his  recollection  of  the  forsaken 
blessing.  In  struggling  weeping  faith,  he  cries — "  Seek  thy  ser- 
va?itJ^  'I  cannot  find  my  way  back ;^  the  good  Shepherd  must 
seek  me.  Once  I  knew  the  path ;  but  now  that  I  have  wandered 
into  bye-paths,  I  am  no  more  able  to  return,  than  I  was  to  come  at 
first.  I  have  no  guide  but  the  Shepherd  whom  I  have  left.'  How 
cheering  then  in  his  office  character  ! — "  Behold  I,  even  I,  will  both 
search  my  sheep,  and  seek  them  out :  as  a  shepherd  seeketh  out 
his  flock  in  the  day  that  he  is  among  his  sheep  that  are  scattered  ; 
so  will  I  seek  out  my  sheep,  and  will  deliver  them  out  of  all  places 
where  they  have  been  scattered  in  the  dark  and  cloudy  day."* 
Cannot  I  set  my  seal  to  his  faithful  discharge  of  his  office — "  He 
restoreth  my  soul  ?"* 

If  I  want  further  encouragement  to  guide  my  steps  homeward, 
let  me  think  of  his  own  description  of  his  tender  faithfulness,  and 
compassionate  yearnings  over  his  lost  sheep ;  not  showing  it  the 
way  back  to  the  fold,  and  leaving  it  to  come  after  him ;  but  "  lay- 
ing it  upon  his  own  shoulders,  and  bringing  it  home :"  all  upbraid- 
ings  forgotten ;  all  recollections  of  his  own  pains  swallowed  up  in 
the  joy,  that  he  hath  "  found  the  sheep  which  was  lost."^  Let  me 
remember  the  express  commission,  that  brought  the  Shepherd  from 
heaven  to  earth — from  the  throne  of  God  to  the  manger,  and  thence 
to  the  garden  and  cross,  "  to  seek  and  to  save  that  which  was  lost."^ 
Let  me  see  upon  him  the  special  mark  of  "  the  good  shepherd  giv- 
ing his  hfe  for  the  sheep."«  Let  me  observe  this  sacrifice  as  cover- 
ing the  guilt  of  my  wanderings,  and  opening  my  way  to  return — 
yea  drawing  me  in  the  way' — surely  I  may  add  to  my  contrite  con- 
fession the  prayer  of  confidence — seek  thy  servant.  1  cannot  for- 
bear to  plead,  that  though  a  rebellious  prodigal,  I  am  still  "  thy 
servmit^^''  thy  child :  I  still  bear  the  child's  mark  of  an  interest  in 
thy  covenant.  Though  a  wanderer  from  the  fold,  '■^  I  do  iiot  for- 
get thy  commandments?'^  Nothing  can  erase  thy  law,  which  was 
"  written  in  my  mind  and  inward  parts"'°  by  the  finger  and  Spirit 
of  God,  as  an  earnest  of  my  adoption — as  the  pledge  of  my  restora- 
tion. What  man  writes  is  easily  blotted  out :  what  God  writes  is 
indehble.     Let  me  then  lie  humbled  and  self-abased.     But  let  me 

1  Psa.  Ixxvii.  10.  ^  Rom,  vi.  21. 

3  '  Domini,  errare  potui ;  redire  non  potui' — was  Augustine's  true  and  humbling  con- 
fession. 

4  Ezek.  xxxiv.  11, 12.        s  Psalm  xxiii.  3.         «  Luke  xv.  4—6.        '  lb.  xix.  10. 
8  John  X.  11.  »  Isaiah  liii.  5,  6.       i°  Jer.  xxii.  33. 


296  EXPOSITION    OF    PSALM    CXIX. 

not  forget  my  claim — what  has  been  done  for  me.  Thus  again  I 
hope  to  be  received  as  a  "dear"  and  "  pleasant  child  ;"^  again  to  be 
clothed  with  "  the  best  robe,"  to  be  welcomed  with  fresh  tokens  of 
my  Father's  everlasting  love,'^  and  to  be  assured  with  the  precious 
promise — "  My  sheep  shall  never  perish,  and  none  shall  pluck  them 
out  of  my  hand."^ 

Such,  Christian  reader,  would  be  the  application  we  should  make 
of  this  verse  to  ourselves ;  and  such  a  penitent  confession  of  our 
backslidings,  united  with  a  believing  dependence  on  the  long-tried 
grace  and  faithfulness  of  our  God,  would  form  a  suitable  conclusion 
to  our  meditations  on  this  most  interesting  Psalm.  We  would  unite 
the  publican's  prayer  with  the  great  Apostle's  confidence ;  and  while 
in  holy  brokenness  of  heart  we  would  wish  to  live  and  die,  smiting 
upon  our  breast,  and  saying,  "  God  be  merciful  to  me  a  sinner  :"* 
the  remembrance  of  our  adoption  warrants  the  expression  of  assur- 
ance, "  I  know  whom  I  have  believed,  and  am  persuaded  that  he  is 
able  to  keep  that  which  I  have  committed  to  him  against  that 
day."^  Yet,  as  it  regards  the  experience  of  David,  is  there  not 
something  striking,  and  we  had  almost  said,  unexpected,  in  the 
conclusion  of  this  Psalm?  To  hear  one — who  has  throughout 
been  expressing  such  holy  and  joyful  aspirations  for  the  salvation 
of  his  God,  su^h  fervent  praises  of.  his  love,  that  we  seem  to  shrink 
back  from  the  comparison  with  him,  as  if  considering  him  almost 
on  the  verge  of  heaven — to  hear  this  "  man  after  God's  own  heart," 
sinking  himself  to  the  lowest  dust,  under  the  sense  of  the  evil  of  his 
heart,  and  his  perpetual  tendency  to  wander  from  his  God,  is  indeed 
a  most  instructive  lesson.  It  marks  the  believer's  conflict  sustained 
to  the  end — the  humility,  and  yet  the  strength  of  his  confidence — 
the  highest  notes  of  praise  combining  with  the  deepest  expressions 
of  abasement — forming  that  harmony  of  acceptable  service,  which 
ascends  "like  pillars  of  smoke"^  before  God.  And  thus  will  our 
Christian  progress  be  checkered,  until  we  reach  the  regions  of  un- 
mixed praise,  where  we  shall  no  more  mourn  over  our  wanderings, 
no  longer  feel  any  inclination  to  err  from  our  Shepherd's  presence, 
no  more  experience  the  wretchedness  of  distance  from  him,  or  the 
difficulty  of  returning  to  him — where  we  shall  be  eternally  safe  in 
the  heavenly  fold,  to  "  go  no  more  out."^     For  "  he  that  sitteth 

ON    THE    throne    SHALL    DWELL    AMONG    THEM;    THEY    SHALL 

hunger  no  more,  neither  thirst  any  more  ;  neither 
shall  the  sun  light  on  them,  nor  any  heat;  for  the 
Lamb  which  is  in  the  midst  of  the  throne  shall  feed 
them,  and  shall  lead  them  unto  living  fountains  of 
waters  ;  and  god  shall  wipe  away  all  tears  from  their 

EYES."8 

»  Jer.  V.  20.  2  1  Peter  24,  25.    Luke  xv.  22,  23,  3  John  i.  28. 

*  Luke  xviii.  13.  «  2  Tim.  i  12.         «  Cant.  iii.  6.  "^  Rev.  iii.  12. 

•  Rev.  vii.  15—17. 


INDEX  TO  PSALM  CXIX. 


Abba,  Father,  283 

Acceptance,  170,  171,  212—214 

Access,  way  of,  25,  133,  136,  192,  194,  281 

importance  of  knowing,  281,  282 

known  to  Old  Testament  believers, 

Pref  iii.  218,  219 

Acknowledgment  of  God's  faithfulness,  103 

—105,  122—124 
righteousness,  225, 

226,233,234 
Actings  of  faith  habitual,  272 
Activity,  spiritual,  55.  56 
Adoption,  spirit  of,  29,  235,  262,  284,  296 
Advantage  of  religious  vows.     See  Vows. 
Advocacy  of  Christ.     See  Jesus  Christ. 
Auctions,  blessings  of,  109,  110,  115,  116, 

122,123 

comfort  in,  82,  83, 89,  90, 97,  98 
confidence  in,  137, 139, 168, 169, 


234—236 


See  Word 


lost,  1 17 
protracted,  138 
submission  under,  123 
support   of  the    word,   under. 


teaching  of,  115,  117 
gracious  uses  of,  123 


worldly,  97,  98,  147,  168,  236 

Agatha,  martyr,  74  n. 

Ahithophel,  173 

Ainsworth  referred  to,  29  n.  208  n.  214  n. 
270  n. 

AUeine,  Joseph,  quoted,  77  n. 

Ambrose  quoted,  Pref  vi.  n. 

Anhalt,  Prince  George  of,  200  n. 

Answers  to  prayer,  46,  105  n. 

Apostasy,  guilt  of,  66 

Apostles,  conduct  of,  76,  225,  226 

Application  of  the  word  to  our  case,  27,  65, 
80 

Arguments  in  prayer,  65,  125,  126,  n.  150, 
152,  243,  244,  246 

Ashamed  of  Christ,  46,  47 

Assurance,  16, 19—71,  133, 219,  220, 273— 
277 

known  to  Old  Testament  be- 
lievers, 64,  219,  220 

loss  of,  sad  effects,  71,  72, 274 

how  maintained,  16, 220, 275  n. 


Attainments,  humble  view  of,  17 
Augustine,  his  conflicts,  53  n.  74  n. 

conversion,  20  n.  26  n. 

prayers,  14  n.  94,  295  n. 

view  of  prayer,  239  n. 

• —  quotations  from,  Pref  vii.  n.  19 

n.  81,  137  n.  159  n.  162  n.  202  n.  211  n. 
Scripture  fulness,  view  of,  207  n. 


Authority  of  the  word.     See  Word 
Awful  state  of  wicked.     See  Wicked 
world.    See  World. 


B 

Backsliding,  213,  277 

guilt  of,  54,  66 

loss  from,  90 

return  from,  214 


Bacon,  Lord,  quoted,  124  n. 

Balaam,  referred  to,  132 

Baptism,  infant,  an  exercise  of  faith,  81 

Basil's  prayer,  94 

Baxter,  quoted,  99 

Baxter's  Christian   Directory,  referred  to, 

108  n. 
Believers  cautioned,  54 

despised  by  the  world,  231—233 


Believer's  character,  64,  149 
• comfort  in  affliction. 


See  Afflic- 


tion. 


72, 


—  condition,  189,  190 

confession  of  Christ,  25, 26,  70 — 

76,  77,  285—287 

confidence,   54,   120—122,   151, 


152,  185—189,  194—196,  295,  296 

conflicts,  43—45,  48,  50,  53, 177, 


—181,  295,  296 

cross,  38,  83,  84,  113,  254—256 

deliffht  in  the  word,  26,  27,  147, 


202,  203,  230,  231,  235,  264 
encouragement.  See  Encourage- 
ment. 

liberty  in  the  ways  of  (3od,  55, 

56,74-75 


love  of  the  brethren,  98,  99, 129 

-131 

need  of  mercy,  198,  199 

persecutions,  38,  83,  112,   127, 


140,  254,  255,  262 

— ^ —  plea  for  mercy,  148,  199 

portion,  91,  92,  174,  175 


298 


INDEX. 


Believer's  praises.     See  Praise. 

prayers.     See  Prayer. 

preciousness  in  sight  of  God,  232 

— — prospects,  98 

■ resolutions,  16G — 168 


security,  142,  150—152 


steadfastness,  54,  138,  255,  256, 

270,  271 

trials  of  faith,  134—136, 196—198 

walk,  297—299 

Bernard  quoted,  57,  75  n.  137 
Beza  referred  to,  20 
Bondage,  spirit  of,  267 
Boston  quoted,  30 
Bradford's  Letters,  244  n. 

referred  to.  236  n. 

Brainerd's  Life.  229, 230—232 
Brooke's  Works,  49  n. 
Buchanan,  Rev.  Dr.,  referred  to,  207  n. 
Bunyan  quoted,  63,  G6,  98,  268 


Cadogan,  Life  of,  241  n. 

Calvin  on  Psalm  cxix.  quoted,  Pref.  vi.  n. 

Calvin's  Institutes  referred  to,  106  n. 

Cecil  quoted,  185,  208  n. 

Character  of  God.     See  God. 

his  judgments.    See  Judg-- 


ments. 


his  testimonies.     See  Testi- 


monies. 

Characteristics  of  Psalm  cxix.     Pref.  v. 

Charnock  quoted.  111 

Choice  of  the  Gospel,  51—53,  287—289 

cost  counted,  254,  255 

help  in  making,  288 

■  of  Mary,  51 

of  Paul,  51,97 

Christians.     See  Believers. 

love  of  early,  129 

their  trials,  98 

Cicero  quoted,  29 

Circumstances  of  temptation.     See  Tempta- 
tion. 

Cleansing  power  of  the  word.     See  Word. 

Cleaving  to  God,  53—55,  142, 143, 255, 256 

CoUatia,  people  of,  76  n. 

Comfort  of  Word,  82,  83 

Coming  of  Christ,  believer  looking  for,  133, 
134,  136,  221,  269,  292 

Compassion  to  sinners,  85—87,  221 — ^224, 
252—254,  256—258 

Condition  of  the  believer.     Sec  Believer. 

Confession  of  Christ.     See  Believer. 

comfort  of,  73 

young  persons  encouraged  to, 

76,77 

Confidence,  Christian.     See  Believer. 

distinguished  from  pharisaical. 


195 


dying  hours,    134,   172—174, 


— ^ ayir 

234,  244,  247 

excitement  to,  120 — 122 

Conflict,  spiritual.     See  Believer. 


Conformity  to  the  world,  182 — 185 

danger  of,  99,  100,  183,  184 

deceitfulness  of,  183 

Confusion  of  enemies,  prayer  for,  127 — 129, 

139,  140,  200—202 
Conscience,  194 

good,  194—196 

scrupulous,  105—109, 167, 282 

seared,  113—115 

tender,  163 

unenlightened,  109 


Consideration,  93 — 95 

God's,  of  his  people,  258 

Contrition,  sweetness  of,  49,  67 
Conversation,  daily,  73 

religious,  48,  72,  73 

Conversion  of  Jews,  146 
world,  ibid. 


Convictions,  immediate  attention  to,  95,  96 
Corruption  of  nature,  11,  18 

from  youth,  18 

Counsel  of  Christ.     See  Jesus  Christ, 
word,  40—43 


Covenant  of  grace,  emblem  of,  145 
Covetousness,  60,  61 

danger  of,  60,  61 

mortification  of.  ibid. 


Cowper,  Bp.  quoted,  Pref  vii.  n. 

W,  quoted,  186  n._ 

Cranmer  quoted,  263  n. 
Creation  of  man,  119 

end  of,  119,120 

new,  on  heart,  11,  12,  120 

works  of,  144 — 146 


Cross,  taken  up.     See  Believer. 

of  Christ.     See  Jesus  Christ. 

power  of,  158 


Curse  of  sin,  22 

Cyprian's  Epistles  quoted,  78  n.  257  n 


Danger,  temporal,  172,  173 

of  pride,  36—38 

of  prosperity,  109,  110 

of  self-confidence,  188,  189 

of  walking  in  our  own  light,  42 

of  worldly  conformity.     See  Con- 


formity. 
Daniel  in  Babylon,  19,  39,  240 

snare  laid  for,  172 

steadfastness,  ibid. 


D'Aubignc,  Hist,  of  Reformation,  200  n. 

294  n. 
David,  character  of,  Pref  iii— iv. 

awe  of  God's  word,  262 

concern  for  his  honor,  05 

dying  advice  to  Solomon,  40  n. 

dying  consolations,  134 

fear  of  temptation,  62 

■  life  endangered,  172 

persecutions,  39,  262 

praises,  times  of,  98,  99,  267 

prayer,  habit  of,  '^40,  242 

promise  secured,  259,  260 


INDEX. 


299 


David,  submission  of,  123 

wisdom,  156,  157 

Deadness  in  prayer,  143 

Deceitfulncss  of  worldly  conformity.     See 

Conformity. 
Defilement,  encouragement  under,  10 
Delight,  spiritual,  59,  60,  289—292 

in  the  ways  of  God,  29,  30,  67,  77, 

78,  87,  88 

in  the  Word  of  God. 


See  Believer. 

Deliverance  from  trial,  217,  218 

from  vain  thoughts,  179,  180 

of  children  of  Israel,  85,  2o0 

deluge,  record  of,  85 

Desertion,  state  of,  17—19 

causes  of,  18 

encouragements  under,   18,   19, 

196,197  »       '       . 

Jesus  Christ  in  state  of.    See 

Jesus  Christ. 

Desire,  spiritual,  34,  35,  67—69,  210—212 

hindrances  to,  35 

— object  of,  134—136 

Difference  between  God's  people  and  the 
world,  185—191 

Diodati  quoted,  101 

Divine  teaching,  25,  32,  33,  46,  47,  48,  53, 
101,  112 

■ by  affliction,  115,  116 

blessing  of,  159,  160 

Dominion  of  sin,  214 — 216 

Dying  hour,  confidence  in.  See  Confi- 
dence. 

preparation  for,  172 

E 

Early  Christians.     See  Christians. 

rising,  240,  242 
Edwards'  (President),  resolution,  46  n. 

view  of  false  humility,  232  n. 

view  of  Psalm  cxix,     Pref.  v.  n, 

Ejaculatory  prayer,  105  n.  239  n. 
Elijah's  zeal,  228 

Elisha's  faith,  245 

Emblem  of  the  covenant  of  grace,  145 
Emptiness  of  the  world,  152 
Encouragement  of  the  believer,  151 

to   confession  of  Christ, 


76,77 


149 


-181 


under  the  cross,  38 
deadness  of  prayer,  44 
defilement  of  sin,  10 
desertion.    See  Desertion, 
desire  spiritual,  67,  68 
love  of  the  brethren,  101 
under  failure  of  memory, 

to  perseverance,  57,  176 
under  power  of  sin,  49, 50 
to  praise,  268,  269 
to  return  to  God,  294,  296 
under  vain  thoughts,  178 


End  of  creation.    See  Creation. 


Enemies,  prayer    for  confusion  of.    See 

Confusion. 
Enmity- to  the  people  of  God,  128,  151,  244 
overruled  for  good,  112,  113,  255, 

256 
Enthusiasm,  209,  210 
Error  of  heart,  36,  190 
Eternity,  nearness  of,  173 
Evangelical  religion,  happiness  of,  Pref  v. 

77,  78 
Example  of  Jesus  Christ.     See  Jesus. 
Excitement  to  Christian  confidence.    See 

Confidence. 
Expectations  of  faith,  30,  31,  55 
Experience  of   Old    Testament  believers, 

Pref  iii.  iv.  64,  219 
identical  with  New  Testament, 

Pref  iii.  iv.  271 

of  Jacob.  See  Jacob. 

of  Job.  See  Job. 

of  Jonah.     See  Jonah. 

of  Paul.     See  Paul. 

witness  of  the  truth  of  Scrip- 
ture, 260,  261 
Extension  of  the  kingdom  of  Christ,  146 


Faith,  actings  of,  80,  270,  277 

ground  of,  146 

practical  principle,  270,  274 

trembling,  271,  272 

trials  of     See  Trials. 

in  the  commandments,  109 

promise,  103—105,  125  n. 

of  Old   Testament  believers,  Pref. 


iii.  219 

Faithfulness  of  God.     See  God. 
False  humility.     See  Humility. 

ways,  162, 163,  203—205.  See  Lying. 

zeal.     See  Zeal. 

Favor,  sense  of,  92,  93, 124, 127,212—214. 

See  Assurance. 

benefit  of,  220 

means  of  obtaining,  221 

Fear  of  God,  64 

of  God  consistent  with  assurance,  64. 

263  n. 

fruit  of  assurance,  134,  276  n. 

of  the  judgments  of  God,  191—193. 

Fellowship,  Christian,  99—10),  129—131 

worldly.     See  Conformity. 

First  love,  loss  of,  290,  291 
Forbearance,  Christian,  129—131 
Foreknowledge  of  God.     See  God. 
Forgiveness  of  God.     See  God. 
Foundation  of  the  word  of   Grod.      See 

Word. 
Franck,  Professor,  quoted,  28  n. 
Free-will  offerings,  170 — 172 
Fulness  of  Scripture.     See  Word. 


Galatian  churches,  error  of,  162,  234,  266 
Gardiner,  Col.,  referred  to,  262 


300 


rNDEX. 


Glover,  Martyr,  referred  to,  198  n. 
God,  his  character,  225 

faithfulness,  103—105,  121,  144, 

145 

foreknowledge,  145,  246 

forgiveness,  45 

goodness,  110 — 112 

mercy,  101,  103 

righteousness,  225,  226 

unchangeableness,  21,  145 

ways,  121,  122,  225,  226 

the  portion  of  his  people,  91,  92 

Good  conscience.     See  Conscience. 
Grace,  power  of,  13 — 15 

quickening.     See  Quickening. 

seasonable,  243,  244 

Gracious  uses  of  affliction.     See  Affliction. 
Greenham,  referred  to,  105  n.  178  n. 
Gregory  Nazienzen,  referred  to,  52  n. 
Grimshawe's  Life,  referred  to,  166  n. 
Gurnal,  quoted,  147  n. 


H 


Habitual  actings  of  faith,  272 

Halyburton's  Life,  Pref  v.  n. 

Happiness  of  religion,  Pref  iii.  77,  78 

Harmony  of  Scripture,  14,  15 

Hatred  of  sin,  162,  163,  204,  205,  264—266 

Heart,  tender,  114 

Heaven,  service  of,  74,  254,  269 

Helps  to  Memory,  30 

Henry,  P.  catholic  rule  of,  129  n. 

views  of  Psalm  cxix.  Pref  vi, 

Hervey  quoted,  155  n. 
Hess,  Antistes,  referred  to,  207  n. 
Hiding  of  word  in  the  heart.     See  Word. 
Hiding-place,    Jesus    Christ.      See    Jesus 

Christ. 
Hindrances  to  the  light  of  the  Gospel,  207, 


— love  of  the  brethren,  129 

prayer,  281 

progress,  55,  106 

History  of  the  Bible,  importance  of,  83,  84 
Holiness  of  the  word.     See  Word. 
Hope,  Christian,  135,  136 

fruit  of  faith,  271 

practical  principle,  274,  275 

in  God's  salvation,  271 — 275 

in  God's  word,  80,  81,  135,  136, 


182,  242,  2-13 

Jesus  Christ  the  Christian's,  186 


Home,  Bishop,  quoted,  9,  28  n.  230,  278 
Home,  Hartwell,  quoted,  Pref  vi. 
Horsley,  Bishop,  quoted,  10  n.  192  n. 
Howe,  quoted,  HI  n.  131 
Humility,  17 

false,  232 

Hypocrisy,  15,  16,  131—134,  204,  205 

I 

Identity  of  experience  of  Old  and   New 
Testamenta.     See  Experience. 


Illumination,  Divine.    See  Teaching. 
Inabihty,  moral,  14 

Indifference  to  the  wonders  of  the  Bible,  207 
IndweUing  sin.     See  Believer's  Conflicts, 
encouragement  under.   See 


Encouragement. 
Infidelity,  preservation  against,  156,  260 
Integrity,  Christian,  132—134 
Intercession  of  the  Spirit,  67 
Interest,  personal,  in  Christ,  69,  70 

-  in  the  promise.     See  Promises. 


Isaiah  liii.  148  n. 

Israel,  Children  of,  their  exodus,  85,  260 

manna,  261 


Jacob's  dying  hour,  134 

experience,  103,  104 

faith  in  the  promises,  81 


Jephthah's  vow,  166 
Jerome  quoted,  114 
Jesus  Christ,  advocacy  of,  171,  179,  180, 
188,  238,  244,  249—251,  281 

government  of,  233 


Jesus's  compassion  for  sinners,  165,  257 

conflicts,  50,  196 

counsel,  196 

delight  in  his  work,  60,  211 

example,  26,  60,  76,  84,  113,  128, 


172,  216,  229,  231,  232,  240,  245 

perseverance,  54 

prayers,  127,  128,  240,  241,  257 

preaching,  26 

reproach,  39,  83,  232 

sufferings,  38,  39,  87,  138,  248 

support,  50,  89,  245 

sympathy,  138,  168,  235,  ^48,  249 

zeal,  229,  257 


Jesus  Christ,  the  Christian's  hiding-place, 
181,  182 

hope,  186 

portion,  91,  92 

shepherd,  295 

surety,  195,  196 


Jewish  Expositor  quoted,  207  n. 
Rabbi,  118  n. 


Jews,  conversion  of,  146 

reverence  for  the  word  of  Qod,  259  n. 

Joash,  his  history,  260 
Job's  affliction,  97,  137,  138 

conflicts,  211 

resignation,  123,  137 

steadfastness,  138 

Jonah's  experience,  146 

Joseph  referred  to,  19,  447 

Josiah  referred  to,  447 

Judas  referred  to,  132 

Judgment,  good,  the  gift  of  God,  105 

! of  God,  244 

executed  upon  the  ungodly,  189, 

—191,201,202 
subjecU  of  praise,  85,  99,  100, 

268,  269 


INDEX. 


301 


K 

Keeping  the  testimonies,  10,  11,  12 — 15, 

207,  208,  240,  276,  280 
Kingdom  of  Christ,  extension  of,  146 
Knowledge,  spiritual,  105 — 109.    See  Un- 
derstanding. 

L 

Law  of  God,  love  to,  154,  155,  258,  269— 

271,  276—280 
Law  of  God,  spirituality  of,  152,  153,  203, 

204 
Leighton  quoted,  139,  140,  151 
Liberty  of  the  ways  of  God,  74,  75 
Lies  against  the  people  of  God,  112,  113 
Life  spiritual,  127,  237,  293,  294 
Light  of  the  Spirit,  209,  210 
Word,  164—166,  208— 

210 

danger  of  walking  in  our  own,  42 

hindrances  to,  208,  209 

Liturgy  referred  to,  268 

Livy  quoted,  76  n. 

Locke  quoted,  230 

Love  of  the  brethren.     See  Believer. 

law.     See  Law. 

constraining,  32,  270 

Luther  quoted,  Pref.  vii.  n.  67  n.  147  n.  157 

n.  283  n.  293  n. 

resistance  of  temptation,  239  n. 

at  school,  115 

supplication,  spirit  of,  239  n.  242  n. 

L)nng  ways,  50,  51,  264—266 

• —  origin  of,  51 

resistance  of,  266 

M 
Man,  creation  of.     See  Creation. 

redemption  of.     See  Redemption. 

Manton,  Dr.  referred  to,  46  n. 

Martyn,  H.  quoted,  Pref  vii.  n.  (2,)  154  n. 

193  n.  200  n.  207  n.  230,  257 
Martyrs  referred  to,  236  n. 
Mary's  choice,  51 
Mather,  Cotton,  quoted,  73  n. 
Matthew,  ch.  xi.  ver  28,  147  n. 
Meditation,  79,  80,  127,  128,  155—157,  242 
Memory,  encouragement  luder  weakness 

of,  26,  149 

helps  to,  30 

Mercy  of  God.     See  God. 

believer's  need  of,  198,  199 

great,  252,  253 

^—  tender,  126,  127,  249 
Midnight  employment  and  support,  99 
Milner  quoted,  131  n.  239  n.  242  n. 
Minister,  Christian,  character  of,  222 
Misery  of  sin,  22 
Missionary  encouragements,  146 

feelings,  223,  224 

Monica  quoted,  125  n. 
Moral  Inability.     See  Inability. 
Morning  Exercises  referred  to,  130 
Mortification  of  the  flesh,  99 
Moses's  zeal,  188 


N 

Name  of  God,  revealed,  89 

support  to  Jesus  from.     See  Jesus 

Christ. 
support  to  the  people  of  God  from. 

88,89 
Nature,  corruption  of,  11,  19 
renewal  of,  11,  12 


Nearness  of  eternity,  174 

of  God  to  his  people,  245,  246 

support  to  Jesus  from.    See  Jesus 


Christ 
Night-season,  comfort  for,  88 — 89 


Obedience,  christian,  12,  13 

happiness  of,  90,  91 


obligations  to,  12 

Offering,   free-will.    See  Free-will  Offer- 
ings. 
Origen  quoted,  27  n. 
Owen,  (Dr.),  quoted,  20  n.  207  n.  263  n. 


Paul,  his  boldness  for  Christ,  76 

choice  of  the  gospel,  52,  97 

Christian  experience,  Pref.  iii.  iv. 

fervency  of  spirit,  55,  211 

pride,  temptation  to,  37 

steadfastness,  172,  255 

tenderness  of  spirit,  222,  223 

zeal,  228 

Peace  of  the  gospel,  269—271 
Pearce,  life  of,  166  n. 
People  of  God.     See  Believer. 
Perfection,  christian,  277  n. 
Persecution.     See  Believer. 

comfort  under,  140,  234—236 

how  to  abide,  83,  84 


Perseverance  desired,  57 

-  encouragement    to,  55,   169, 


175 


importance  of,  53,  64 
secured,  68,  175,  256 
test  of,  172—174 


Personal  interest  in  the  gospel.  See  In- 
terest. 

Peter's  denial  of  Christ,  258 

determination    to    confess    Christ. 

ibid. 

self-confidence,  188 

Philpot  referred  to,  236  n. 

Pilgrim's  Song,  87, 8S 

spirit,  importance  of,  33,  34 

Pleasures  of  sin  contrasted,  77,  78 

Poor,  religion  of,  208,  209 

Portion  of  the  people  of  God,  91,  92 

Praise,  24^  25,  267—269,  2^4, 285 

acceptableness  of,  24 

encouragement  to,  267 — 269 

poverty  of,  24 

subjects  of,  267,  268 

world  of,  269 


302 


INDEX. 


Prayer,  238—2^40,  282,  283 

answers  to,  46,  105  n. 

dullness,  reason  of,  239,  253 

ejaculation,  105  n.  239  n. 

object  of,  239  n, 

seasons  of,  240 — 243 

secret,  282 

example  of  Jesus  in.      See  Jesus 

Christ. 

temptation  resisted  by,  239  n. 

Preciousness  of  the  believer.     See  Believer. 
Pride,  hateful  to  God,  36,  37 

spiritual,  temptation  to,  37  n. 

Princes,  persecution  of,  39,  262 
Progress,  Christian,  55,  56 
Promise  of  Spirit.     See  Spirit. 

tender  heart.     See  Heart. 

Promises,  interest  in,  how  distinguished, 

164—167 
pleading  in  prayer.  80,  81,  125, 

283,284  S        i'    ^    '      '      '       ' 

Prospects  of  believer.     See  Believer. 
Prosperity,  danger  of.  109,  110 
Psalm  xxii.  quoted,  87 
cxix.  view  of,  Pref,  v.  vi. 


Quickening  grace,  14,  44,  68,  69,  143,  144, 

243,  250,  254,  253,  254,  259 
power  of  the  word,  83, 148, 149 


Rabbi,  Jewish,  118  n. 

Record  of  trials  of  God's  people,  235 

Redemption,  work  of,  120,  202,  205,  206— 

247 
Religion,  evangelical  happiness  of,  Pref.  v. 

77,  78 

of  poor.     See  Poor. 

Religious  conversation.     See  Conversation. 
Reproach.     See  Jesus  Christ. 

of  the  Cross,  38,  39 

of  sin,  65,  66 

Resistance  of  temptation.     See  Temptation. 
Respect  to  the  Word  of  God.     See  Word. 
Reverence  to  the  Word.     See  Word. 
Righteous  character  of  God.     See  God. 

testimonies  of  God,  226, 236,  237 

of  the  ways  of  God,  122,  123 

Rising  early,  240,  241 
Rivet,  Dr.  referred  to,  115  n. 
Rutherford's  Letters  quoted,  82  n.  103  n. 


Sabbath  spirit,  happiness  of,  30 
Salvation,  what  it  is,  70,  71,  289,  290 

object  of  desire,  69 

personal  interest  in,  69,  70 

—  work  of     See  Redemption. 

Saul  referred  to,  132,  236 
Savage,  Mrs.  Preface  vi.  n. 
Scott  referred  to,  101  n.  106  n.  178  n.  242 
n.  250  n. 


Scriptures,  Holy.     See  Word  of  God. 

Scrupulous  Conscience.     See  Conscience. 

Season  of  Prayer.     See  Prayer. 

Seasonableness  of  Grace.     See  Grace. 

Security  of  the  people  of  God.     See  Be- 
liever. 

Self-deception,  17,  29 

dedication,  166—168,  171,  172 

denial,  98,  99 

examination,  Pref.  iv.  v. 

Seneca  quoted,  74  n. 

Sense  of  favor.     See  Favor. 

Servant  of  God,  character  of,  64 

privilege  of,  201,  202 

Service  of  heaven.     See  Heaven. 

Shadrach  referred  to,  19,  262 

Simplicity,  Christian,  17 

Sin,   aggravation  of,  22 

conflict  with.     See  Believer. 

curse  of,  22 

dominion  of,  214 — 216 

misery  of,  22 

pleasures  of,  77,  78 

hateful  to  the  people  of  God,  204,  205, 

264—266  '       '       > 

Sincerity,  godly,  15,  16,  203—205 

Sorrow,  godly,  48 — 50 

; —  worldly.     See  Affliction. 

Spirit,   intercession  of,  68 

light  of     See  Light. 

promise  of,  10,  11,  47,  48 

Spiritual  activity.     See  Activity. 

bondage,  267 

life.     See  Life. 

light.     See  Light. 

pride.     See  Pride. 

understanding.     See  Understand- 
ing. 

Spirituality  of  the  law.     See  Law. 

State  of  the  wicked.     See  Wicked. 

world.     See  World. 

Steadfastness  of  the  believer.      See  Be- 
liever. 

Steel's  Antidote  to  distractions  quoted,  180 

Stranger,  character  of  Christ  as.    See  Jesus 
Christ. 

Christians,  39  n. 

Structure  of  Psalm  cxix.     Pref  v. 

Submission  to  the  word  of  God,  157,  237, 
260,  261 

Sufferings  of  Jesus    Christ.      Sec    Jesus 
Christ. 

Sumner's  (Bp.)  Evidences  quoted,  74  n. 

Support  vouchsafed  to  Jesus  Christ  under 
sufferings.     See  Jesus  Christ. 

to  people  of  God  under  trouble,  168 


170 


from  the  word  of  God.     See  Word. 

Surrender  of  all,  76  n.  168,  171 
Suretyship  of  Jesus  Christ.      See  Jesus 


Christ. 
Sweetness  of  the  word. 


See  Word. 


Taylor  (Bp.)  quoted,  106  n. 


INDEX. 


303 


Teaching  of  God.     See  Divine  Teaching. 
prayers  for,  24,  32,  45,  56,  58, 

101,  105,  111,  198 
Temptation,  circumstances  of,  62,  63 
resistance  of,  62,  63,  139,  141, 

178  n.  239  n. 

watchfulness  in,  63 

Tender  Conscience.     See  Conscience. 

heart,  promise  of     See  Heart. 

mercies  of  God,     See  Mercy. 

Tertullian  quoted,  206  n. 
Testimonies  of  God,  what,  10 

obedience  required  to,  10, 1 1, 


276—280 


175 


preciousness  of,  26,  27,  174, 


Thomas  a  Kempis  quoted,  244 
Thoughts,  vain.     See  Vain. 
Threatenings  of  the  word,  how  to  hear,  165 
Trials  of  faith,  136,  137,  138,  196—198 

ofthe  world,  98 

deliverance  from,  217,  218 

Truth  of  God's  word.     See  Word, 
Gospel,  233,  234 


U 


Unbelief  rebuked,  103—105 

Unchangeableness  of  God,     See  God. 

Undefiled  way,  9 

privileges  of,  10 

Understanding,  spiritual,  118, 157, 160, 162, 
237,  238 

Unenlightened  Conscience.  See  Consci- 
ence. 

Ungodly,  duty  to,  257 

Upholding  grace,  186—189 

Usher  (Archbishop)  quoted,  286  n. 


Vain  thoughts,  176 

distress  of,  177 

thoughts,  encouragement  under,  178 

—181 
Vanity  ofthe  world,  62 

resistance  to,  63 

Venn,  Rev.  H.  quoted,  Pref  vii. 
Vows,  Religious,  166,  168 
advantages  of,  167 

evangelical  character  of,  167 


W 


Waiting  faith.     See  Trials  of  Faith. 
Walking  before  God.     See  Believer, 
Watchfulness,  importance  of,  62 
Ways  of  God,  Liberty  of.    See  Liberty. 


Ways  of  God,  pleasures  of,  77,  78 

lyin^.     See  False  Ways  and  Lying. 

Weariness  in  duties  consistent  with  grace, 

68 
Wholeness   of  heart,  10,  21,  92,  93,  ll3. 

See  Integrity. 
Wicked,  character  of,  244,  251,  252 
compassion  due  to.     See  Compas- 


condition  of,  189—191,  251, 


Wisdom,  spiritual.  See  Spiritual  Under- 
standing. 

Word  of  God,  its  application  to  our  need, 
27,  82  n, 

authority  of,  155—157,  259, 

262,  263 


cleansing  power  of,  18,  19, 
230,  231 
Word,   delight  of  Believer.     See  Believer. 

foundation  of,  144—146,  246,  247 

fulness  of,  47,  57,  351 

harmony  of,  14,  15 

hid  in  the  heart,  22,  23 

holiness  of,  157,  159,  230,  231 

hope  of  believer.     See  Hope. 

light  of     See  Light. 

names  of,  Pref,  v.  vi, 

quickening  power  of.    See  Quick* 


eiung 


236 


267 


reverence  of,  144,  262 

riches  of,  179,  180,  202 

support  of,  80—82,  146,  147,  234— 

sweetness  of,  156 — 162 

truth  of,  246,  247,  256—258,  259— 


wonders  of,  32,  33,  205—207  n. 
Works  of  Creation.     See  Creation. 

new  creation,  11,  12,  119 

Redemption.     See  Redemption, 

World,  awful  state  of,  86,  87,  222,  223 
compassion  due  to,  190,  191,  222 

emptiness  of,  152 


Worldly  Conformity,     Sec  Conformity. 
sorrow.    See  Affliction. 


Young  Christian  encouraged,  270,  271 
warned,  254,  255 


persons  addressed,  76,  77 


Youth — corruption  of  heart    from. 
Corruption, 


See 


Zeal,  Christian,  200— 202,' 22&— 230,  257 
false,  2^227 

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